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Reaching Youth . . . 

A GREAT OBLIGATION 



by President David 0. McKay 



An eminent statesman in the United States once 
wrote: 

If we work upon marble, it will perish. If we work 
upon brass, time will efface it. If we rear temples, 
they will crumble to dust. But if we work upon men's 
immortal minds, if we imbue them with high prin- 
ciples, with the just fear of God and love of their 
fellowmen, we engrave on those tablets something 
which no time can efface, and which will brighten and 
brighten to all eternity. — Daniel Webster. 

We are deeply perturbed in these days about 
great social questions. I believe one of the greatest 
obligations that now rests upon all of us is to deter- 
mine how best to guide, protect, and educate prop- 
erly, childhood and youth. There are phases of this 
problem which affect the happiness and peace of 
mind of every father and mother in the land. The 
question of child health and guidance goes to the 
very root of our national life. It is a great mission, 
the greatest in the world, to reach out after young 
people, to extend a hand to the child, following 
Jesus' injunction to Peter to bring the lambs into 
Christ's fold. Indeed, there is nothing greater. 

Herbert Hoover, when President of the United 
States, expressed the importance of such a mission 
most impressively when he said: "These questions of 
child health and protection are a complicated prob- 
lem, requiring much learning and much action. And 
we need have great concern over this matter. Let 
no one believe that these are questions which should 
not stir a nation; that they are below the dignity of 

(For Course 18, lessons of June 5 and July 10, "Endurance" and 
"Home"; for Course 24, lessons of July 3, 17, and August 14, "Gospel 
Standards in Self-control," "Recreational Maturity," and "Growth 
Has a Price"; to support Family Home Evening lessons 21 and 32; 
and of general interest.) 



statesmen or governments. If we could have but one 
generation of properly bom, trained, educated, and 
healthy children, a thousand other problems of gov- 
ernment would vanish. We would assure ourselves 
of healthier minds in more vigorous bodies to direct 
the energies of our nation to yet greater heights of 
achievement. Moreover, one good community nurse 
will save a dozen future policemen."^ 

Youth Must Feel Your Heart-touch 

How may we reach these youth? In some of the 
organizations of the Church every boy and girl 
should be enrolled. His name or her name should ap- 
pear on some record, if not on several records, 
throughout the Church; and some teacher or some 
officer has the obligation of coming in contact with 
that individual boy or girl. You are not going to 
bring back erring youth unless you first let them 
know that you are interested in them. Let them feel 
your heart-touch. Only the warm heart can kindle 
warmth in another. Wayward boys and girls are 
sometimes suspicious of people around them. Others 
get the idea that they are not wanted. The kind 
hand or the loving arm removes suspicion and awak- 
ens confidence. Your own experience bears ample 
evidence of the value of personal companionship. 

We train by thoughts. There is no one great 
thing we can give a child which will determine his 
future, but there are many little things we can give. 
As a child grows physically by eating at regular in- 
tervals, so character is built by little things, by daily 

^White House Conference 1930; The Century Company, New 
York, N.Y., 1931; page 7. 



JUNE 1 966 



205 



REACHING YOUTH 



A GREAT OBLIGATION {Continued from preceding page.) 



contacts, by an influence here, and a fact or truth 
there. 

Dandy Resented Restraint 

Up on our farm in Huntsville, I have had great 
pleasure in training horses. I shall never forget one 
well-bred colt I trained. We called him Dandy. 
He had a good disposition; a clean, well-rounded eye. 
He was well-proportioned and, all in all, a choice 
equine possession. Under the saddle he was as will- 
ing, responsive, and cooperative as a horse could be. 
He and my dog Scotty were real companions. I liked 
the way Dandy would go up to something of which 
he was afraid. He had confidence that if he would 
do as I bade him he would not be injured. 

But Dandy resented restraint. He was ill-con- 
tented when tied and would nibble at the tie-rope 
until he was free. He would not run away; he just 
wanted to be free. Thinking other horses felt the 
same, he would proceed to untie their ropes. He 
hated to be confined to the pasture, and if he could 
find a place in the fence where there was only 
smooth wire, he would paw the wire carefully with 
his feet until he could step over to freedom. More 
than once my neighbors were kind enough to put 
him back in the field. He even learned to push open 
the gate. Though his depredations were provoking 
and sometimes expensive, I admired his intelligence 
and ingenuity. 

Dandy's Wanderlust Led to Tragedy 

But his curiosity and desire to explore the neigh- 
borhood led him and me into trouble. Once, on the 
highway, he was hit by an automobile, resulting in 
a demolished machine, injury to the horse, and 
slight, though not serious injury to the driver. Re- 
covering from that, and still impelled with a feeling 
of wanderlust. Dandy inspected the fence through- 
out the entire boundary. He found even the gates 
wired. So for a while we thought we had him secure 
in the pasture. 

One day, however, somebody left the gate un- 
wired. Detecting this, Dandy unlatched it, took Nig, 
his companion, and together they visited the neigh- 
bor's field. They went to an old house used for 
storage. Dandy's curiosity prompted him to push 
open the door. Just as he had surmised, there was 
a sack of grain inside. What a find! Yes, and what 
a tragedy! The grain was poison bait for rodents! 
In a few minutes Dandy and Nig were in spasmodic 
pain, and shortly both were dead. 

Youth Must Be Guided 

How like Dandy are many of our youth! They 




President McKay, lover of horses, compares impulsive 
youth of today to the lively and curious young animal. 

are not bad; they do not even intend to do wrong, 
but they are impulsive, full of life, full of curiosity, 
and long to do something. They, too, are restive 
under restraint; but if they are kept busy, guided 
carefully and rightly, they prove to be responsive 
and capable. If left to wander unguided, they all 
too frequiBntly find themselves in the environment 
of temptation, and too often become entangled in 
the snares of evil. 

To change men and nations, we must change and 
and direct their way of thinking. "Train up a child 
in the way he should go. . . ." {Proverbs 22:6.) 
That is our duty. The home is the most potent 
influence in this training. Sunday Schools, Mutual 
Improvement Associations, Primaries, Relief Socie- 
ties are only supplemental. No social, educational, 
or service group can effectively supplant the home 
as an effective force in making men out of boys, and 
women out of girls! 

No man, woman, or child is happy in doing wrong. 
Nature herself teaches us that our actions are bound 
within certain limits. But, as "Dandys," we want 
to break away from those limits and go to the dan- 
gers beyond them; and our young men and young 
women should sense that. Growth and happiness are 
found within certain restricted areas, beyond which 
lie dangerous and injurious indulgences. There is 
pleasure and health in eating; but pain and sickness 
in gormandizing. There is pleasure in moderate ex- 
ercise; pain in excessive exertion. In all things, 
nature says, "Thus far shalt thou go and no farther." 



206 



THE INSTRUCTOR 



Home Must Give Freedom and Restraint 

The home is the best place in the world to teach 
the child self-restraint, to teach him that there is 
happiness in self-control, and that he must have 
respect for the rights of others. 

Unhappiness in the child's life, as in the adult 
life, springs largely from nonconformity to natural 
and social laws. The home is the best place in which 
to develop obedience, which nature and society will 
later demand. The child should learn these rules of 
conformity during the ages from three to five; and 
if parents do not get control of the child during this 
period, they will find great difficulty in getting con- 
trol later. 

I feel that the first contribution of the home to 
the happiness of the child is to impress him with 
the fact that there are bounds beyond which he can- 
not go with safety. Do not push, drag, or confine — 
just let the small child be perfectly free to develop 
until he goes beyond the bounds of safety, then let 
him feel the gentle but firm hand of restraint. 
Second, teach him to be considerate of the rights of 
others. Third, teach him to feel that home is a place 
where confidences and consolations are exchanged. 
Fourth, have him cherish the thought that home is 
a haven of seclusion and rest from the worries and 
perplexities of life. 



Times Call for Courageous Youth 

It is the duty of parents and of the Church not 
only to teach, but also to demonstrate to young 
people that living a life of truth and moral purity 
brings joy and happiness, while violation of moral 
and social laws results only in dissatisfaction, sor- 
row, and, when carried to extreme, degradation. 

Youth must be courageous in maintaining the 
ideals of the Church. These are times when they 
should keep their heads and not be swept from their 
mooring by every will-o'-the-wisp theory that is of- 
fered as a panacea of our present ills. The times call 
for courageous youth to hold aloft the moral stand- 
ard. In that field we can find the truest moral 
courage. It is said that heroism is concentrated cour- 
age. Well, our greatest heroes are not always found 
on the battlefield. I think we find them also among 
our youth — young men and young women who, when 
put in social groups, will stand up fearlessly and de- 
nounce those things which we know sap the char- 
acter, the very life energy of youth! 

I appeal to youth to be courageous in maintain- 
ing the moral and spiritual values of the Gospel of 
Jesus Christ. After all. 

For what is a man profited, if he shall gain the 
whole world, and lose his own soul? or what shall a 
man give in exchange for his soul? (Matthew 16:26.) 

Library File Reference: YOUTH. 



INSTRUCTOR STAFF 



Editor : 
President David O. McKay 

Associate Editors: 

General Superintendent George R. Hill 

Lorin F. Wheelwright 

Business Manager: 
Richard E. Folland 

Managing Editor: 
Burl Shephard 

Production Editor: 
Goldie B. Despain 

Manuscript Editor: 
Virginia Baker 

Research Editor: 
H. George Bickerstaff 

Art Director: 
Sherman T. Martin 

Circulation Manager: 
Joan Barkdull 

Instructor Secretary: 
Maxine Jensen 

Consultant : 
A. William Lund 



Instructor Committee: 

Chairman Lorin F. Wheelwright, Richard E. 
Folland, Marie F. Felt, A. William Lund, Ken- 
neth S. Bennion, H. Aldous Dixon, Leland H. 
Monson, Alexander Schreiner, Lorna C. Alder, 
Vernon J. LeeMaster, Claribel W. Aldous, 
Melba Glade, Henry Eyring, Clarence Tyndall, 
Wallace G. Bennett, Camille W. Halliday, 
Margaret Hopkinson, Mima Rasband, Edith 
Nash, Alva H. Parry, Bernard S. Walker, 
Lewis J. Wallace, Howard S. Bennion, Herald 
L. Carlston, Bertrand F. Harrison, Willis S. 
Peterson, Greldon L. Nelson, Jane Hopkinson, 
G. Robert Ruff, Anthony I. Bentley, Marshall 
T. Burton, Calvin C. Cook, A. Hamer Reiser, 
Robert M. Cundick, Clarence L. Madsen, J. 
Elliot Cameron, Bertrand A. Childs, Thomas 
J. Parmley. 



Published by the Deseret Sunday School Union 
of The Church of Jesus Christ of Latter-day 
Saints, the first day of every month at Salt Lake 
City, Utah. Entered at Salt Lake City Post Office 
as second class matter acceptable for mailing at 
special rate of postage provided in Section 1103, 
Act of Oct. 3, 1917, authorized on July 8, 1928. 
Copyright 1966 by the Deseret Sunday School 
Union Board. AU rights reserved. 

Thirty to forty-five days' notice required for 
change of address. When ordering a change, 
please include address slip from a recent issue 
of the magazine. Address changes cannot be 
made unless the old address as well as the new 
one is included. Also, report the new postal ZIP 
Code number. 

Mail subscriptions to The Instructor, 79 South 
state street. Salt Lake City, Utah 84111. Subscrip- 
tion price is $3 per year paid in advance. Single 
issues, 35 cents each. 

Bound volumes sell for $6.75 when all maga- 
zines are furnished by The Instructor. When sub- 
scriber supplies his own issues, binding charge 
is $3.75. 



JUNE 1 966 



207 




(z^irade In New Zealand 



'■ ^-iwa^j^ I ' ■-• 



Art by Dale Kilbourn. 

by Lorin F. Wheelwright 



After the morning session of quarterly conference 
in Wellington, New Zealand, last December, a young 
man approached me and introduced himself as Raha 
Wineera. He said his sister had written that I was 
coming and that I wanted to meet him. We talked 
for several minutes, and then I invited him outside 
where I could take a photograph for The Instructor. 
Raha's picture appears on the cover of this issue. 

The boy was friendly and cooperative. Not only 
did he come outside with me, but a group of his 
friends gathered round and came also. After taking 
the cover picture, I photographed Raha with his 
friends; and this picture illustrates the esteem in 
which this young man is held by those who know 
him. 

Thousands of Saints in New Zealand and else- 
where have thrilled to the story of how a blind baby 
received his sight some years ago under the priest- 
hood blessing of Elder Matthew Cowley. Raha Wi- 
neera was that baby. 

When I first read the report of this healing inci- 
dent some years ago, I was struck with the simpHcity 
of the event and the casual manner in which Elder 
Cowley related it. I wondered whether it really could 
have happened. I resolved then that some day, if I 



(For Course 4, lesson of September 11, "Power of the Priesthood"; 
for Course 10, lesson of August 21, "In the House of Mourning"; for 
Course 14, lessons of July 17 and August 21, "Teachings and Miracles 
Near Jerusalem" and "Near Jericho"; for Course 28, lesson of 
August 21, "Spiritual Gifts"; to support Family Home Evening 
lessons 31 and 33; and of general interest.) 



ever had the opportunity, I would like to meet the 
boy whose sight was given through the power of the 
priesthood. First, let me review the talk by Elder 
Cowley which stirred me to seek out this young man. 
"I've had some great experiences," said Elder 
Cowley to the Brigham Young University student 
body in 1953. "There have been times when the Lord 
has forsaken me. But when he hasn't, I've had some 
miraculous — well, I shouldn't say miraculous — ^it is 
the normal experience of the priesthood, of having 
the inspiration of the Holy Spirit. I can bear wit- 
ness to you, my fellow students, here this morning, 
that God can work through His priesthood and that 
He does work through it. I know that without any 
question of doubt. I've had too many experiences. 
I'm an expert witness about these things."^ 

Elder Cowley related several incidents of heal- 
ings and other manifestations of the Holy Spirit. 
Then he told this incident, 

Vve tx)ld the story about the little baby nine 
months old who was born blind. The father came 
up with him one Sunday and. said, "Brother Cowley, 
our baby hasn't been blessed yet; we'd like you to 
bless him." 

I said, "Why have you waited so long?" 
"Oh, we just didn't get around to it." 
Now, that's the native way; I like that. They 
just don't get around to doing things! Why not live 
and enjoy it? I said, "All right, what's the name?" 
So he told me the name, and I was just going to start 
when he said, "By the way, give him his vision when 
you give him a name. He was born blind." Well, it 
shocked me, but then I said to myself, why not? 
Christ told his disciples when he left them they 
would work miracles. And I had faith in that fath- 
er's faith. After I gave that child its name, I finally 
got around to giving it its vision. That boy's about 
twelve years old now. The last time I was back there 
I was afraid to inquire about him. I was sure he 
had gone blind again. That's the way my faith works 
sometimes. So I asked the branch president about 
him. And he said, "Brother Cowley, the worst thing 
you ever did was to bless that child to receive his 
vision. He's the meanest kid in the neighborhood, 
always getting into mischief." Boy, I was thrilled 
about that kid getting into mischief! 

. . . God does have control of all these elements. 
You and 1 can reach out, and if it's his will, we can 
bring those elements under our control for his pur- 
poses. I know that God lives. I know that Jesus is 
the Christ. I know that Joseph Smith was a prophet 
of God. And if there ever was a miracle in the history 
of mankind that miracle is this Church which has 
grown to its present greatness in the earth. . . .^ 

^Matthew Cowley, Matthew Cawley Speaks; Deseret Book Com- 
pany, Salt Lake City, Utah, 1960; page 238. 
"Matthew Cowley Speaks, pages 247, 248. 



208 



THE INSTRUCTOR 



Recently, as a member of the general board of 
the Sunday School, I was assigned to visit the stakes 
of New Zealand. While there I inquired about that 
boy whose eyes had been healed through a blessing 
by Elder Cowley. I was told that his sister lived at 
Hamilton, where the Church College and temple are 
situated. Through the good help of President Heber 
G, Jensen of the New Zealand Temple, I reached her 
by telephone. I inquired, 

*Ts your brother living in New Zealand — the one 
who was given his sight through a blessing from 
President Cowley?" 

"Oh, yes," she replied. "He is now residing in 
WeUington. When you visit that stake he will prob- 
ably be attending the meetings. He is very active in 
the Church." 

"Tell me what you remember about the incident 
of his blessing," I asked; and she replied, 

"There were some details which I think Brother 
Cowley did not recall, but I remember them vividly. 
My brother was the youngest of sixteen children. 
We lived in Porirua. Mother was not a member of 
the Church, but father was a member. It was custo- 
mary for us to wait to bless the babies until the 
president of the mission came to visit. He would 
visit us about three times a year. It was on the occa- 
sion of one of these visits that we took Raha (which 
is the name we call him) to be blessed. The baby 
was about a year old at the time. Father gave him 
to a deacon at the door. The deacon is now my 
husband. The branch was holding a conference and 
the hall was full. All Saints who could travel were 
there. This deacon carried the baby and the message 
from my father to President Cowley. The message 
was to name the baby Te Rauparaha Wineera and to 
bless him so that he might have his sight, because 
he was born blind. This deacon delivered the baby 

Popular young Raha is joined by his friends. 




and the message to President Cowley. The president 
thought quietly for several minutes, then blessed the 
baby and promised him that he would see." 

Then I asked her if the promise was fulfilled, 
and, if so, how. She replied: 

"His sight came to him gradually. People ac- 
cepted it as a normal result of the blessing. Every- 
body remembers the event with a warm feeling, and 
they all love the boy and feel he received a very 
special blessing from the Lord." 

I found Raha to be very active indeed. He is 
serving as second assistant in the Sunday School 
superintendency of Porirua Ward. At 22 years of 
age, any inclination he had toward boyhood mischief 
has long been surpassed by a maturing and friendly 
personality. He said he had not been able to go to 
high school or college, and that he works at a pipe 
factory. He answered my question about getting 
married by saying he hasn't thought much about it 
yet, but, "Give me time." He said he had learned 
about his healing from hearing testimonies bom by 
the Saints regarding him. He said, "I didn't take 
much notice until I was about sixteen years old." 
Then he made this simple and direct statement which 
I recorded in my notes: "I have a testimony of the 
Church and would like to learn more." 

This young man, bom March 4, 1944, is a living 
testimony to the power of the priesthood. When re- 
porting this experience at general conference in 1949, 
Elder Cowley, who was then a member of the Council 
of the Twelve, commented on his feelings at the time 
he was asked to seek the Lord's blessing and give 
this child his sight. 

7 was overwhelmed. I was doubtful, but I knew 
that within the being of that Polynesian [Raha's 
father} there was the simple faith of a child, a faith 
not beclouded by psychology or any of the learning 
of men but a simple faith in God and the promises 
he had made through his Son Jesus Christ. I gave 
that child its name, and eventually I mustered up 
enough courage to bless it with its vision.^ 

He concluded his conference address by sajring: 

. . . Z leave my testimony with you that God 
lives, that Jesus is the Christ, that Joseph Smith is 
a prophet of God, and these are men of God, en- 
dowed with the power from on high to be the leaders 
of God's children in the Dispensation of the Fulness 
of Times. May we sustain them as such I pray, in 
the name of Jesus Christ. Amen.^ 

This declaration by Elder Cowley stirs my heart 
as I recall my visit to New Zealand and my meeting 
with Te Rauparaha Wineera, whose clear eyes looked 
into my eyes as he said, "I have a testimony of the 
Church and would like to learn more." 



^■Matthew Cowley Speaks, page 5. 
^Matthew Cowley Speaks, page 10. 
Library File Reference: MIRACLES. 



JUNE 1966 



209 



And He Spake Many Things 
Unto Them In Parables . . ." 

by President Hugh B, Brown of the First Presidency 



Our Lord's insight into spiritual truth helped Him 
illustrate with a brief story His knowledge of things as 
they are, as they were, and as they are to come. 

Analogy or a parable was frequently used by the 
Master Teacher because the people had eyes, but did 
not see, and ears, but did not hear. A brief story 
about things they did understand could sometimes 
more effectively teach them the spiritual truths they 
did not understand. 

Many of our greatest teachers today frequently 
approach us with a story that will help us see the 
truth and make it more meaningful in our lives. More 
of our Sunday School teachers should look for illus- 
trations, analogies, and parables. 

President Hugh B. Brown, with his teaching in- 
sight, gives us in the following analogy a fine example 
of how the first principles of the Gospel can be made 
more meaningful. 

— Calvin C. Cook. 



I should like ... to discuss the first principles 
of the Gospel by attempting an extemporaneous 
analogy. 

Consider a situation in which a man has just 
completed his new house; having had no knowledge 
of electricity, he made no provision for it when he 
built the house. He has been accustomed to and is 
satisfied with the use of candles. 

An agent of the light and power company calls 
on him and invites him to become a customer of 
the company. He calls the man's attention to the 
fact that he is sitting in semi-darkness and informs 
him that a revolutionary change would come into 
his life if, after due preparation, he could have a 
thousand-candle-power light in every room by merely 
pressing a button. 

The man, whom we will call the builder, said, 
"I do not believe such a thing is possible." 

The agent replied, "Of course, if you do not be- 
Ueve, you will not act. But when you believe, I'll 
show you how to get both light and power far greater 
than anything you have known." 

Now we think of another man who is also in semi- 
darkness. He has not known that the light of the 



(For Course 4, lesson of July 24, "Baptism by Immersion Is 
Necessary"; for Course 6, lesson of October 2, "Jesus, the Son of 
God, Is Head of This Church"; for Course 10, lesson of July 24, "The 
Parable of the Talents"; for Course 14, lessons of July 24 to August 
14 on "Parables"; for Course 24, lesson of August 14, "Growth Has 
a Price"; for Course 28, lesson of July 17, "Authority in the Min- 
istry"; to support Family Home Evening lessons 26 and 31; and of 
general interest.) 



Gospel, which is the power of God unto salvation, is 
available to him. A missionary visits him and says: 
"My friend, you are sitting in darkness. There is 
great light in the world, and it is available to you. 
There is power of which you have little comprehen- 
sion. If you will listen to the Gospel, you will learn 
how to turn on the light and the power." 

This man, whom we shall call the investigator, 
says, "I do not believe you." 

The missionary replies, as did the agent of the 
company, "If you do not believe, I cannot help you." 

Faith—First Principle 

Faith is the first principle of the Gospel. Unless 
men have faith, they do not act. Even the scientists 
lean on faith when they come to the edge of knowl- 
edge. Because of faith they reach out into the un- 
known and find additional truth which they add to 
the knowledge already acquired, and thus they make 
progress. The missionary who is teaching the Gospel 
encourages his listeners to have faith and then act 
upon the basis of that faith. 

Returning to the builder. After further considera- 
tion he calls for the agent and says, "I have thought 
about this light and power you have told me of, and 
I now believe what you say of it. I'd like to get the 
light, which you promised me if I would believe. I 
do believe and now request that you turn on the 
light." But the agent advises him that there are cer- 
tain prerequisites that must be met. He advises 
him that he must change or alter the interior of his 
home, wire the house, install fixtures, and make con- 
tact with the source of power. 

The builder replies, "I will not do it. It is too 
expensive. It involves sacrifice," 

And the agent advises him, "You cannot have 
the light or the power until you comply with the 
terms." 

The builder asks, "Who says I must do these 
things?" 

And the reply is, "The company which owns the 
power house. You must conform to the rules or I 
cannot help you." 



*Froni an address delivered Sunday, January 13, 1963, in the 
Pinheiros chapel, Sao Paulo, Brazil. Printed in The Church News, 
February 23, 1963. Reprinted by permission. 



210 



THE INSTRUCTOR 




PRESIDENT HUGH B, BROWN 

Now, returning to the missionary and the investi- 
gator. He, too, has thought about the first visit of 
the missionary and now understands that faith must 
precede action. He invites the missionary to call on 
him again and says, "I now believe what you said. 
Please give me the light and power of the Gospel." 

The missionary replies as did the agent of the 
power company, "There are certain prerequisites 
before you can get that light and power." 

"What must I do?" asks the investigator. 

The missionary replies: "Change your way of 
living. Put something into your Hfe that will make 
it possible for you to make contact with the source 
of Divine power. When you do that, you will get 
the Hght and enjoy its blessings." 

The investigator asks, "Who said so?" 

And he gets the same answer given to the builder, 
namely, "The one who has the light and power to 
give." In one case, it is the power of the company; 
in the other, the power of God which is the source 
of all power. In both cases the blessing is predicated 
upon obedience to the law. 

Prepare for Blessings 

At a later time the agent teaches the builder how 
to wire his home and prepare for the blessings of 
electricity. 

The missionary instructs the investigator that he 
must stop doing certain things, and this is called 
repentance. He must start a new life — change his 



way of life, abandon sin, and prepare for the bless- 
ings of the Gospel. In both cases the question is 
asked, "Who says I must do these things?" And 
the same answer applies to both: "He who has the 
light and power to give." 

After the builder had wired his house and had 
all the fixtures installed, he asked the agent to turn 
on the light. But he was told, "Not until you sign 
a contract with the company agreeing to pay the 
light bills, to live up to the terms of the agreement, 
to be honest in your dealings with the company. You 
must agree that you will not tamper with the meter 
or other company property. And when you have 
signed the contract, the hght will be turned on." 

The builder asked if the president of the com- 
pany himself would sign a contract with him. The 
agent answers, "No, I am the agent of the company. 
I have the authority to bind the company by con- 
tract. It will be just as vaUd as if the president of 
the company had signed it personally." 

Similarly the missionary says to the investigator, 
"Now that you have repented, you must sign a con- 
tract agreeing to do and refrain from doing certain 
specified things." 

"What do you mean by a contract?" says the 
investigator. "A contract with whom?" 

The answer is, "A contract with the one who has 
the hght and power to give." 

In this case it is a contract with God; it is to be 
executed and solemnized by baptism. In the con- 
tract of baptism, the convert, having repented and 
abandoned his sins, promises to live the Gospel of 
Jesus Christ. 

Signs Contract 

In one case a man signs a contract on paper. It 
binds him and the company to keep the conditions 
thereof. The company is bound to perform its part 
of the contract. And so with the convert. He agrees 
that he will not do certain things, that he will start 
to live the laws of the Gospel. But in his case the 
contract is made with God, who promises the con- 
vert immortality and eternal life. And God will al- 
ways keep His part of the contract. 

The convert may ask whether God is going to 
come down and sign a contract with him. And the 
missionary replies, "No, I am His agent. I have 
the authority to sign for Him. I am authorized to 
take you into the waters of baptism and baptize 
you in the name of the Father and of the Son and 
of the Holy Ghost. I have the same authority which 
John the Baptist had when he baptized Jesus." 

The builder signs the contract and then asks, 
"Will you now turn on the light?" 

(Concluded on page 215.) 



JUNE ] 966 



211 



OUR HYMNBOOK 
IN DIVINE WORSHIP 

by Alexander Schreiner 



In his letter to the Colossians, the Apostle Paul 
gave us the best instruction on hymn singing to be 
found in holy scriptures: 

Let the word of Christ dwell in you richly in all 
wisdom; teaching and admonishing one another in 
psalms and hymns and spiritual songs, singing with 
grace in your hearts to the Lord. (Colossians 3:16.) 

This indicates that Paul understood something 
of several types of worship hymns used in his day, 
such as psalms, hymns, and spiritual songs. He also 
reiterated what the prophets of the Old Testament 
often recommended, that we should sing with grace 
in our hearts to the Lord. 

Modem revelation (See Doctrine and Covenants 
25:12) corroborates this purpose in the important 
statement that the song of the righteous shall be a 
song of the heart, and that it shall be a prayer unto 
the Lord. 

One of our best hymnbooks of past years was 
published in London in 1840 by Brigham Young, 
Parley P. Pratt, and John Taylor. The 25th edition 
was issued in Salt Lake City in 1912 and was used 
in our temples, in the Salt Lake Tabernacle, and in 
the Assembly Hall until the year 1927. The exterior 
cover says L.D.S. Hymns, and the title page says 
Sacred Hymns and Spiritual Songs for The Church 
of Jesus Christ of Latter-day Saints. This hymn- 
book was used officially for 87 years. 

When we sing from the hymnbook, it will be well 
to refer to all its contents by the overall term of 
hymns. This is the proper ecclesiastical designation, 
for the hymnbook contains something much more 
important than mere "songs." 

These hymns may be classified technically under 
five types: true hymns, psalms, spiritual songs, 
chorales, and the so-called Gospel hymns. Let us 
define these various terms. 

The True Hymn 

The true hymn is a sacred song addressed to 
Deity. It is therefore sung to the Lord. Some ex- 
amples of true hymns are: "O My Father," "We 
Thank Thee, O God, for a Prophet," "Sweet is the 
Work, My God, My King," "God Our Father, Hear 



Us Pray," "Come, O Thou King of Kings," "Father 
in Heaven, in Thy Love Abounding," "God of Power, 
God of Right," "God of Our Fathers We Come Unto 
Thee." All these hymns are prayers, and the instruc- 
tion from the Apostle Paul is that we sing them from 
our hearts to the Lord. It is for this reason that the 
true hymns are the most important in our hymn- 
book. They may not always be spirited in rhythm, 
but they are spiritual in quality. And spiritual values 
are the highest of all values. 

Singing of Psalms 

Paul mentioned the singing of psalms. These 
are hymns taken from the Old Testament. The 
psalms are the world's best-loved poems, and the 
noblest. The Pilgrims sang psalms, and the Puri- 
tans, in 1640, had the whole book of Psalms in rhyme 
and meter. The Calvinists preferred singing psalms 
to any other kind of hymn. The psalms, coming 
from the Old Testament, are addressed to Jehovah 
and do not mention Jesus Christ. There are several 
psalms in our hymnbook. 

Spiritual Songs 

Spiritual songs are not specifically addressed to 
Deity, but are sung for the exhortation and uplift 
of the singers. They are sung, as it were, "before the 
Lord." Examples of these are "Come, Come, Ye 
Saints," "Come, Let Us Anew," "Do What is Right," 
"Ere You Left Your Room This Morning." 

The Chorale 

Another type of church hymn is the chorale. 
Chorales are characterized chiefly by their even 
rhythm, which lends great stateliness to their rendi- 
tion. Examples: "A Mighty Fortress Is Our God," 
"The Voice of God Again Is Heard," "Sweet Is the 
Work." 

Gospel Hymns 

Fifth on our list of hymn types are the so-called 
Gospel hymns. This term is really a misnomer be- 
cause these hymns rarely refer to the Gospel. They 
were developed in the last century by enthusiastic 
Gospel revivalist preachers. Examples of these are: 
"We Are All Enlisted," "Battle Hymn of the Re- 



212 



THE INSTRUCTOR 




Brother Schreiner discusses our hymns with Wayne L. Cole- 
man, chorister, and Joyce B. Thiriot, organist, Bonneville 
Ward, Bonneville Stake. Various hymnbooks (below) have 
been approved over the years to enrich worship services. 



S VR1.IJ li'i v;\s 




Fifth in a Series of Articles on Worship 

To Support the 1966 Sunday School 

Conference Program 



public," "Today While the Sun Shines," "When the 
Rosy Light of Morning." Songs with refrains usually 
belong to the Gospel hymn style. This type is charac- 
terized by frank cheerfulness, dotted rhythms, spir- 
ited rather than spiritual style, and practical, homely 
messages. Their value lies chiefly in their optimism, 
the happiness and fun of singing them, and in stir- 
ring to action. Care should be used that they are 
not sung merely for the recreational enjoyment 
they offer. 

Choristers Should Choose Wisely 

There have been occasional requests from chor- 
isters that suitable hymns be chosen and prescribed 
by headquarters for all Sunday services throughout 
the year. This is not done. Choristers are asked to 
exercise their judgment in the choice of hymns, and 
they act always under the direction of ward bishops 
and Sunday School superintendents in the selection 
of hymns. When the organist is inexperienced, the 
chorister might also exercise some caution in the 
selection of hymns. A hymn may be much easier to 
direct than to play. 

Our choristers are offered a list of practice hymns, 
one per month, throughout the year. The only reason 
for their selection and recommendation for use as 
practice hymns is that technical helps arid special 
description can be given in the pages of The In- 
structor. 

In making their choices of hymns, choristers 
should note carefully that our hymnbook is divided 
into four sections: for congregational use, numbers 
1 to 222; for choir use (being rather less suitable for 
congregational singing because of tessitura or special 
choir arrangements), numbers 223 to 299. These 
are followed by hymns especially prepared for men's 
and women's choruses. 

How many stanzas shall we sing? An official 
statement on this subject, approved by both the 
General Music Committee of the Church and the 
advisers from the Council of the Twelve, says, in 
effect: "Our people should use their good judgment 
in the number of stanzas to be sung. When fewer 



(Continued on following page.) 



213 



OUR HYMNBOOK IN DIVINE WORSHIP {Continued from preceding page.) 



than all the printed stanzas are to be used, the pre- 
siding authority (rather than the chorister), should 
announce the number of stanzas to be sung/'^ 

Hymns Vary in Message and Purpose 

The entire hymnbook is approved by the Church 
authorities for singing by congregations, choirs, and 
men's and women's choruses. We are asked to choose 
from within it those hymns which we consider suit- 
able for the present occasion. Not all items are 
suitable for all occasions. 

Those hymns which are addressed to our Heav- 
enly Father are most suitable for the worship serv- 
ices on Sunday morning and evening. The Sunday 
School Handbook asks us to use sacramental hymns 
to precede the administration of the sacrament — 
those which specifically mention the sacrament. 
There are 14 of these for congregational use and 12 
for choirs. These are listed in the topical index. 

The lively hymns, the ones in dotted rhythms, 
the so-called Gospel hymns, are more suitable for 
meetings held during the week than for Sundays. 
Or, if desired, they may well be used to close a Sun- 
day service. In any event, for Sunday services, these 
should not be chosen to the exclusion of prayerful 
hymns. An example will illustrate the aesthetic prob- 
lem involved. As we enter the church building, the 
organist is playing a prelude of quiet, devotional 
music. If we proceed then to sing a lively type of 
hymn in dotted rhythms, the result will be inhar- 
monious. At the present time we are so completely 
used to such occurrences that we do not notice the 
incongruity. But let us reverse the procedure, letting 
the organist play a lively prelude in the style of 
"Battle Hymn of the Republic"; then we will be in 
a sad state to continue with a worshipful opening 
hymn like "Oh My Father, Thou That Dwellest." We 
see readily the grotesque contrast between the two 
types of music. 

In view of this consideration, we might well har- 
monize the quality of the opening hymn at a Suii- 
day gathering with the quality of the devotional pre- 
lude. We have gathered to worship. The closing 
hymn may, with more propriety, be one which stirs 
us to action. 

Both Hymns and Tune Are Important 

Technically speaking, a hymn consists of the words 
only. For corroboration of this view, see our hymn- 
book of 1840 or the Harvard Classics. In both books 
some of the greatest hymns of the world are printed 

^See "How Many Stanzas Shall We Sing?" by Alexander Schreiner; 
The Improvement Era, August, 1962; page 585. 



without music. The melody is technically called the 
hymn-tune. In earlier years, hymns were some- 
times simg to various tunes. 

Of course, both the hymn and the tune are im- 
portant. But the exercise of the musical production 
in a congregation should not draw our attention 
away from the prayer in the hymn, which is ad- 
dressed to the Lord. Therefore we can say that 
hymn singing is not so much a musical production 
as it is a mode of prayerful worship. The message 
of the hymn is basic, vital, and more important 
than the music. The music is accompanimental to 
the hymn. 

In congregational singing, the chorister should 
avoid drawing too much attention to himself. In the 
hymn-practice period he should teach us to keep 
our attention and our hearts on the worshiping as- 
pect of the hymn. Even hymn practice should be con- 
ducted in a reverent and worshipful manner. The 
chorister should be modest in his behavior before 
the people in church. 

In a recreational situation we have the reverse. 
The chorister there may smile permanently and thus 
unite the people in good humor. 

Worshipful singing is at its best in singing unto 
the Lord. The Old Testament says: "Sing unto the 
Lord anthems of praise"; "Sing unto the Lord a new 
song"; "Sing his praise in the congregation of 
saints"; "Unto thee, Lord, will I sing"; "Make a 
joyful noise unto the Lord, and sing praise." 

Chorister with Baton Edsier to Follow 

In our opinion, the chorister who demands that 
he be watched every moment may be asking for too 
much attention to himself. Not even Toscanini, the 
musical tyrant, asked this. He could not ask it. The 
instrumentalists must focus their eyes on the music; 
and they must read the music meticulously. The peo- 
ple must read the hymnbook. Symphonic musicians 
watch the director out of the periphery of their eyes. 
For this reason choristers will do well to use white 
batons which may be seen easily from a distance. 

It is a different matter with a specially trained 
chorus which has trained long hours and memorized 
the words and music. In such a case no baton is 
needed, and the singers can fix their eyes on the 
conductor throughout the rendition of the music. 

The chorister should endeavor to be a spiritual 
leader rather than a musical despot. The musical 
result is less important than the worshiping result. 

A hymn is a prayer of faith, of hope, of exhorta- 
tion. Its words are ordered into the deUghts of meter 



214 



THE INSTRUCTOR 



and rhyme, and accompanied by the sensuous charm 
of a tune. 

All numbers in our hymnbook may be sung either 
prayerfully to the Lord, or joyfully before the Lord. 
Some hymns are predominantly spiritual; others are 
predominantly spirited and joyful. In this connec- 
tion the words of Isaiah are apt: 

For the Lord shall comfort Zion: he will comfort 
her waste places; and he will make her wilderness 
like Eden, and her desert like the garden of the 
Lord; joy and gladness shall be found therein, 
thanksgiving, and the voice of melody. (Isaiah 51:3.) 

Finally, I should like to mention my personal 
favorites among our hymns. These are the hymns 
which proclaim the Restored Gospel, hymns which 



we might sing more often than we do. They offer a 
divine message, the primary message of aU our mis- 
sionaries. Examples of these are: "See the Mighty 
Angel Flying!"; "What Was Witnessed in the Heav- 
ens?"; "The Voice of God Again Is Heard"; "An 
Angel From on High"; "The Morning Breaks; the 
Shadows Flee." To be sure, some of these are for 
choirs. These hymns bear testimony of the Lord's 
work in our own day, the "marvelous work and a 
wonder." Their melodies are excellent, their mes- 
sages superb. 

Let the word of Christ dwell in you richly in all 
wisdom; teaching and admonishing one another in 
psalms and hymns and spiritual songs, singing with 
grace in your hearts to the Lord. (Colossians 3:16.) 

Library File Reference: HYMNS. 



PARABLES (Concluded from page 211.) 

The agent says, "No, I cannot. I must take the 
contract back to the office to have it ratified. The 
company will wish to check your reputation, your 
habits, your character. If it is shown you are an 
honorable man, that you will not tamper with the 
meter or in other ways be dishonest, that you pay 
your obligations, then the company may authorize 
the connection, and you become a customer en- 
titled to all the blessings of power and Hght." 

Baptism Must Be Validated 

The convert after baptism may ask, "Why do I 
not get the promised light?" 

The elder replies, "The contract of baptism must 
be validated. It is now necessary for me or another 
agent of God to connect you up with the power of 
the Holy Ghost and confirm you a member of the 
Church." In both cases the men may, by complying 
with the law, receive the blessings which they seek. 

Now I would like to speak to you Latter-day 
Saints for a moment. What would you think of the 
builder who went to all the trouble of having his 
house wired and ready for light in every room, if 
he were satisfied with just one little ten-watt bulb 
in his bedroom. If he should say, "I have electric- 
ity as everybody else does, and I need nothing more." 
What would you think of such a man? You would 
say he is a very foolish man for going to all of that 
trouble and still be content to sit in semidarkness, 
when with a little ambition he could get light and 
power in every room of his house. 



What do you think of some of our members who 
have repented and been baptized and received the 
Holy Ghost and are satisfied with the Httle knowl- 
edge of the Gospel which is comparable to a ten- 
watt bulb? They may say they are happy because 
they are in the Church and are saved. There is 
nothing more for them to do. 

Our message to Latter-day Saints is that we 
cannot get to heaven on a ten-watt bulb of knowl- 
edge. We must continue to gain knowledge and light 
and power not only while we live, but throughout 
eternity; for salvation is an on-going process. How- 
ever dim may be the light of our faith and knowl- 
edge today, there is an inexhaustible supply avail- 
able. But we must be assiduous in our search for it. 
We cannot be saved in ignorance, nor can we be 
saved suddenly by simply confessing faith in God; 
any more than a man can get light in his house by 
confessing faith in electricity. ... 

The first principles of the Gospel of Jesus Christ 
are: faith, repentance, baptism, and the gift of the 
Holy Ghost. It is a simple Gospel, and the illustra- 
tion I have given you is intended as an introduction 
to its principles. The scriptures tell us that the 
Gospel is so simple that a wayfaring man, though a 
fool, need not err therein. But while it is simple, it 
is also profound. It will take more than a lifetime 
fully to understand it. I myself have been preach- 
ing the Gospel for more than a half a century, and 
I am but a beginner. 



Library File Reference: FIRST PRINCIPLES. 



J UNE 1966 



215 



WHEN I was about ten years old we lived in a 
home surrounded by a small orchard. To me, 
as a boy, it was a very large orchard. Twice each 
week we took our turn with the irrigating water. 
There never seemed to be enough time to get the wa- 
ter down all the rows so that each of the trees was 
adequately watered against the heat of the summer. 
The lot was always freshly plowed in the spring; and 
after the first spring rains, weeds began to grow. 
After the first few irrigating turns, weeds sprang up 
profusely in the ditch bottoms; and soon the ditches 
were choked with water grass, June grass, red root, 
and pigweed. 

One day I was placed in charge of the irrigating 



(For Course 4, lesson of July 31, "Honoring the Sabbath Day and 
Keeping It Holy"; for Course 8, lesson of June 19, "The Fourth Com- 
mandment"; for Course 18, lesson of July 19, "Home"; for Course 24, 
lesson of July 3, "Gospel Standards in Self-control"; to support 
Family Home Evening lessons 21 and 31; and of general interest.) 



WHAT DOES A 

TEN- YEAR-OLD 

DO ON THE 




by Elder Boyd K. Packer 

of the First 

Council of the Seventy 




turn. It was a big responsibility, and I took it seri- 
ously. I soon found myself with my hands full of 
trouble. As the water coursed down the rows choked 
with weeds, it soon carried enough debris to lodge 
against the weed stalks and flood the water from 
the ditch channels. I found myself racing up and 
down the rows, through puddles and flooding, trying 
to build the banks a little higher to keep the water 
in the channel. As soon as I had one break patched 
up, another spot would flood. 

Clear a Channel— Don't Patch Holes 

About that time my older brother came through 
the lot with his friend, a student majoring in agri- 
culture. The college student watched me for a mo- 
ment and then asked to see the shovel. With a few 
vigorous strokes he cleaned the weeds from the 
dampened ditch bottom and allowed the water to 
course through the channel he had dug. "You will 
waste the whole irrigating turn patching up the 
banks, trying to get the water through those weeds," 
he said. "If you want the water to stay on its course 
you've got to make a place for it to go." 

As a little boy, I thought it remarkable that he 
should know so much. I stood in admiration of the 
older neighbor who had shown such wisdom. I have 
lived to learn that children, like water, will follow the 
course if a channel is prepared for them. I have 
learned that unless we are careful, we may spend our 
time frantically trying to patch up holes, until we 
find that our "turn is over," and we have failed to 
send them where they ought to be. 

Don't Strain at Gnats 

The problem of what to do with a ten-year-old 
on the Sabbath day can be solved without having 
him "climb over the banks," if we find a place for 
him to go. 

Some youngsters, and even some parents, would 
hopefully expect us to answer "What does a ten- 
year-old do on the Sabbath day?" by Hsting under 
cryptic headings THINGS TO DO ON THE SAB- 
BATH DAY, and, THINGS NOT TO DO ON THE 
SABBATH DAY. They think it would be such an 
easy thing, if a listing were made, to consult it and 
solve the problem. It is not that easy. 

Suppose we listed under the heading THINGS 
NOT TO DO ON THE SABBATH DAY the words, 
"play baseball." Immediately a ten-year-old would 
begin to ask questions. "Would it be all right if we 
didn't divide up into teams?" "Does that mean we 
shouldn't play baseball in a regular ball park?" "Does 
it mean playing baseball or playing with a baseball?" 
Such a list wojild call for so many judgments and 
balances that we soon would be straining at a gnat 
and swallowing a camel. 



216 



THE INSTRUCTOR 



Ten-year-old Is Part of a Family 

We might recognize first that a ten-year-old is 
part of a family and that there is a bigger question 
under consideration: What does a family do on the 
Sabbath day? You answer this, and the problem of 
what to do with a ten-year-old is solved. 

When one becomeiS a fully active member in the 
Church, there is little question of what he does with 
the Sabbath day, because the day is so full of mean- 
ingful and appropriate activities that there is not a 
great deal of leisure time. 

In answer to the challenge, "Where does a ten- 
year-old belong on the Sabbath day?" — he belongs 
with his family. 

A ten-year-old can be taught the spirit of the 
Sabbath day. With the family group he can attend 
the meetings to which he is invited. Sunday may be 
regarded as the ideal family day. It is the day when 
members of the family are home from their employ- 
ment and have the opportunity to spend hours in 
association with one another not possible on other 
days. It is a day when regular school is not in ses- 
sion, and youngsters can spend their time in friendly 
and wholesome association with family members, 
friends, and neighbors. 



What Does the Family Do? 

There is something about the way a youngster 
is dressed that affects his demeanor. Sunday will 
seem special if children dress in their cleanest clothes 
to attend services. A boy may be taught to polish 
his shoes on Saturday night because "tomorrow is 
Sunday." The very act of putting on his Sunday 
clothing in preparation for going to Church is influen- 
tial and has a lasting effect upon him. Between meet- 
ings if he is encouraged to wear something better 
than his oldest work or play clothes, his very dress 
will call for activities more in keeping with the day. 

It is the obligation of both parents and teachers 
to help a young person learn what to do on the Sab- 
bath day. They have the obligation to help channel 
his activities into worthwhile, uplifting and spiritual 
directions; first in the attendance of meetings, and 
fulfillment of obligations relating to worship, then in 
close companionship with other members of the fam- 
ily, and in wholesome and important relationships 
with friends and acquaintances. 

What will a ten-year-old do on the Sabbath day? 

Just what the family does. 



Library File Reference: SABBATH DAY. 



Our Reserve Strength Is Our Youth* 



The success of just about every venture in life 
depends upon the power of reserve strength. With- 
out it no army could succeed. In very fact, many 
great generals with strong frontline forces have been 
forced into defeat because of the lack of reserves. 
Banks and industrial enterprises could not exist long 
without it. Athletes without reserve strength for that 
final kick in the stretch or for when the competition 
is more keen, usually do not go very far. 

In the Church ... we recognize that our reserve 
strength is of vital importance. To us this means 
our youth. And what is true with the Church is also 
true with the nation, for the reserve strength of 
America Ues in the caliber of its youth. The develop- 
ment of strong leadership qualities in our young men 
and women will insure the strength and greatness of 
America tomorrow. We feel within the Church that 
you cannot sell our young people short, for their 
leadership potential is very high. Still we have foimd 
it important to guard against mediocrity by pro- 
ing motivation to excel in life. 

To youth, with the many privileges they enjoy, 
but who so often waste their Strength in failing to 
grasp opportunities that are everywhere present, the 
wise Thoreau has said. 



The youth gets together the materials to build a 
bridge to the moon, or perchance a palace or a temple 
on earth, but alas at length the middle-aged man 
concludes to build a woodshed with the materials. 

. . . We endeavor to teach our youth that life is 
highly competitive, and that it is a mistake not to 
prepare for this reality. The competition with wrong 
is also very real. In this, as in all phases of life, we 
must play the game to win. If youth goes down to 
defeat too often or in some instances at all, they 
may lose all. The mistakes that are made about 
character are often the same type of mistake that 
prevent progress in other fields. Remember a good 
name, as also a good desire to succeed in life, is 
achieved by many intermediate acts, and yet can be 
lost by one foolish move. 

... I always feel a great pride in the caliber of 
the youth of this Church. I have had opportunity 
to observe the reactions of our young men and wom- 
en as they come into the mission field and meet the 
challenge that confronts them, I have no misgivings 
about the future of this Church because of the cali- 
ber of its youth. — Elder Alvin R. Dyer. 



* Excerpted from Speeches of the Year, Extension Publications, 
Brigham Young University, May 9, 1962. Used by permission. 
Library File Reference: YOUTH. 



JUNE 1966 



217 



BROTHERHOOD IN UNIFORM 



by James R. Palmer'^ 



For as long as the Church has been organized, 
our LDS servicemen, along with their countrymen, 
have been giving up the comforts and security of life 
in defense of liberty, both at home and abroad. They 
have joined freedom-loving peoples everywhere to 
defend the right of the downtrodden, to preserve 
freedom, and to establish justice. 

These principles are so important that a war was 
fought in heaven before we came to this earth, to 
insure that freedom would be available to all the 
children of men during their sojourn upon the earth. 
Our Father, through Jesus Christ, has taught us to 
be concerned about our fellowmen, and to show our 
love and concern for them by extending help wher- 
ever it is needed. 

". . . Inasmuch as ye have done it unto one of 
the least of these my brethren, ye have done it unto 
me." (Matt/iew; 25:40.) 

". . . Love thy neighbour as thyself." {Matthew 
19:19.) 

(For Course 10, lesson of July 10, "Who Is My Neighbor?"; for 
Course 18, lessons of July 3 and 31, August 21, and September 25, 
"Love," "Service," "Brotherhood," "Magnanimity"; for Course 24, 
lesson of August 7, "Peculiar But Not Queer"; to support Family 
Home Evening lessons 22. 34, and 37; and of general interest.) 



"Greater love hath no man than this, that a man 
lay down his life for his friends." {John 15:13.) 

These are but a few of the scriptural admonitions 
to us on this subject. 

Our servicemen extend the hand of fellowship in 
many ways: flying missions of mercy to assist the 
wounded, providing medication for the sick, evacuat- 
ing the wounded or homeless. Many of our men help 
to clothe the orphans, provide food for the under- 
nourished, and assist the needy in any way possible. 

The following incident took place a year ago in a 
small, insignificant country in Southeastern Asia. 
Its result is typical of the concern our LDS service- 
men have for their brothers and sisters in the world, 
and of the influence of spiritual men. 

The weather was hot and humid on the morning 
of May 16, 1965, in war-torn Viet Nam. Shortly after 
6:00 a.m. the large American base at Bien Hoa came 

*James R. Palmer is an LDS chaplain at Lackland Air Force 
Base near San Antonio, Texas. He is a high councilman in San 
Antonio Stake, and also Servicemen's Coordinator. He held the 
latter position also while stationed at Weathersfield Air Force Base 
in England. He filled a mission to Brazil (1954-56.) Captain Palmer 
IS a graduate of Brigham Young University (BA, 1959) and has 
attended Utah State University, University of Texas, and Our Lady 
of the Lake College in San Antonio. He was born in Tremonton, 
Utah, and was reared in Park Valley, Utah. He married Shirley 
Cloward. They have five children. 




218 



Art by Ron Wilkimon. 

THE. INSTRUCTOR 



to life and was soon buzzing with activity. Aircraft 
had to be repaired, refueled, and loaded with weap- 
ons for flight to the north. Several aircraft had 
aheady departed when a Navy jet landed. For some 
reason, its pilot had been unable to release the 
bombs his aircraft was carrying. He was ordered 
to park his plane at the end of a line of B-57 Can- 
berra bombers. 

About 8:15 a.m. MSgt. Leon Adamson, an elder 
in the Church from Sterling, Idaho, crossed the field 
to check the Navy jet. He and his men paused as 
they passed the last of the shining B-57's. These 
sleek aircraft were parked closely together after be- 
ing fueled and rearmed. Suddenly there was an 
earth-shaking explosion. A cloud of white, hot gases 
hit MSgt. Adamson, hurling him several yards and 
burning him severely over the face, neck, arms, and 
hands. Slowly he lifted himself to his feet, but at 
that moment another nearby aircraft exploded, and 
hundreds of pieces of metal, stone, and sand ripped 
into the airman's body. His shoulder was broken, 
some of his fingers were missing, and his nose and 
ears were cut. There was a gaping hole in his stom- 
ach. When consciousness returned to him, he was 
painfully aware of throbbing, aching, torn muscles. 

Could he get to his feet? Would he have to stay 
where he was until help arrived? Would it come in 
time? Would he ever see his family again in this 
hfe? These thoughts rushed through his mind as he 
heard other planes exploding around him. Then, un- 
expectedly, almost as if someone else had lifted him 
up, he found himself on his feet, stumbling and fall- 
ing, but moving slowly toward the trailer house 
which served as a maintenance shop. When he 
reached it, and as he fell exhausted, he saw a 
frightened young airman huddled under the trailer 
for protection, crying for his mother. MSgt. Adamson, 
with his remaining strength, tried to calm the young 
man and secure his help to reach the hehcopter 
parking area. The young man did respond, and they 
stumbled over underbrush and trampled down fences 
— each step an eternity; but they finally reached a 
helicopter which carried Leon to Saigon. His bones 
were set, his wounds cleansed and dressed, and his 
burns treated. He was administered to and told he 
would recover to accomplish his mission on earth. 
The wounds did slowly heal; and today Leon Adam- 
son is living a normal, happy life. 



Through the difficult months of recuperation, 
Leon explained the Gospel to the corpsman who fed 
him. Sister Adamson taught the Gospel to a friend 
whose husband was in the hospital. These two fam- 
ilies are two of four families who have joined the 
Church through the example and teachings of the 
Adamson family. 

The most important gift our men in uniform 
can offer is the precious Gospel of Jesus Christ. 
Wherever LDS servicemen have been stationed, the 
Gospel has been preached, whether it be on the is- 
land of Crete or in the nations of Turkey, Greece, 
Korea, or South Viet Nam. In Germany, Holland, 
England, Japan, and many other nations of the 
world, servicemen and their families have given free- 
ly to build chapels which they themselves would 
never use. 

They are pioneers of today, as they help to expel 
ignorance and superstition in the world. Through 
their example people have gained respect and love 
for the Church and for the cause of freedom we 
represent. They begin to realize the concern we 
have for all mankind. They also find that we are 
not seeking self-gratification or worldly power. 

Our servicemen today are continuing the tradi- 
tion of Moroni — 

... A man that did not delight in bloodshed; 
a man whose soul did joy in the liberty and the 
freedom of his country, and his brethren from bond- 
age and slavery; ... a man who did labor exceed- 
ingly for the welfare and safety of his people. Yea, 
and he was a man who was firm in the faith of 
Christ, and he had sworn with an oath to defend his 
people, his rights, and his country, and his religion, 
even to the loss of his blood. (Alma 48:11-13.) 

Moroni said to his people, 

Behold, I am Moroni, your chief captain. I seek 
not for power, but to pull it down. I seek not for 
honor of the world, but for the glory of my God, and 
the freedom and welfare of my country. . . . {Alma 
60:36.) 

Our LDS servicemen today feel as General 
Moroni did. They take the same oath and carry in 
their hearts the same title of liberty: 

. . . In memory of our God, our religion, and free- 
dom, and our peace, our wives, and our children. . . . 
(Alma 46:12.) 

Library FiTe Reference: BROTHERHOOD OF MAN. 



JUNE 1966 



219 



"Governments were instituted of God for the benefit 

of man. . , . In making laws and administering them, 

for the good and safety of society" ... 



He Holds Men Accountable 



by Stanley A. Taylor* 



In 1848 the Mormon pioneers in the Great Salt 
Lake Valley were industriously laboring over the 
land in an attempt to make the first full year in 
their "promised land" an abundant one. At the 
same time in London, England, Karl Marx and 
Friedrich Engels collaborated and pubHshed The 
Communist Manifesto. 

Today, one hundred and eighteen years later, one 
third of the world is^ ruled by men who claim to be 
communists. These men claim not only to have 
built new societies, they claim that the form of 
government practiced in the Western democratic 
nations contains its own seeds of decay. After mak- 
ing that claim, they do all in their power to see that 
it becomes true. Yet, with all their efforts, the com- 
munists rule only in countries in which they have 
been able to initiate and maintain that rule under 
the watchful weapons of the Red Army. Only in four 
countries, China, Albania, Yugoslavia, and Cuba, 
have the communists gained power without direct 
support from the Soviet Red Army. And in those 
four countries one condition was fairly common: 
each was severely weakened by internal decay and, 
in some instances, by corruption. This decay and 
corruption did not start at the top in these countries. 
It began on local levels. 

The Answer Lies in Civic Responsibility 

There is a lesson in this for all of us who are con- 
cerned about the advance of communism throughout 
the world today. The lesson is that a nation, fortified 
at all levels of government with active and informed 
popular participation, can generally meet challenges 
from within and without successfully. A nation that 
can successfully perform the services of democratic 
govenpient and protect the rights and privileges of 
its citizens will have no need to examine another phi- 
losophy of government. 

To those of use who want to "fight communism" 
but who are unable to find constructive proposals as 
to how this can be done, the answer lies in a height- 

(For Course 6, lesson of October 10, "A Latter-day Saint Is a 
Good Citizen"; for Course 12, lesson of August 21, "Peace and then 
the Sword"; for Course 18, lessons of July 31, September 11, October 
9 and,16, "Service," "Justice," "Freedom," and "Loyalty"; for Course 
24. lesson of August 21, "Opposition in All Things"; for Course 28, 
lesson of November 27. "Submission to Secular Authority"; to sup- 
port Family Home Evening lessons 34 and 44; and of general interest.) 



ened sense of civic responsibility. The best defense 
against a philosophy alien to our democratic tradi- 
tion is active participation and interest in local 
government, particularly at the city and village 
levels. 

If we want to fight communism we should begin 
by doing all we can to see that our local govern- 
ments are sound. The Lord's admonition is appro- 
priate. 

Nevertheless, when the wicked rule the people 
mourn. Wherefore, honest men and wise men should 
be sought for diligently, and good men and wise men 
ye should observe to uphold. . . . (Doctrine and 
Covenants 98:9, 10.) 

Democracy can be defined as civic responsibiHty 
or civic participation, because the word comes from 
Greek words meaning, "the people rule." Many have 
misinterpreted the phrase, "the people rule," to mean 
that the people rule indirectly by electing their 
representative on a national basis. 

But democracy means much more than this. It 
means that the laws by which we Hve, the laws which 
govern our society — from the smallest city council 
to the halls of Congress — are set only after partici- 
pation by people from all walks of Ufe. But do we 
have this democracy? 

How Are Things on the Home Front? 

There is something wrong when the average citi- 
zen knows more about affairs in Rhodesia than he 
knows about the local bond election for sewer im- 
provement; when he knows more about Laos or Viet 
Nam than he knows about conditions of the school 
district where his children get their education; when 
he knows more about what we should or should not 
have done in Cuba than he knows about local issues 
to be decided in city elections; when he can remon- 
strate about the way his government voted in the 
United Nations on a particular issue, but himself 
fails to vote in an election that will set up alcoholic 

♦Stanley A. Taylor is an associate professor and Chairman of 
the Government Department at Bentley College. He received his B.S. 
degree from Brigham Young University (1961), an M.A. degree from 
Fletcher School of Law and Diplomacy (1962), and a Master of 
Arts of Law and Diplomacy from the same school (1963). He is 
bishop of Billerica Ward, Boston Stake; he has served in the North- 
ern states Mission (1954-56). He married Victoria Richards, and 
they have three children. 



220 



THE INSTRUCTOR 



beverage laws in his own city; and when he will 
spend several hours a day for three or four consecu- 
tive days viewing his poHtical party at its televised 
national convention but will not spend two hours 
one evening to attend a local meeting where city and 
state leaders begin to climb their political ladders. 
This in no way implies that we should know less 
about national and international affairs, but that we 
need know much more about local civic problems. 
Admittedly, it may seem more exciting to de- 
bate the strength of one nation or another in regard 
to world leadership than to consider the merits of 
one candidate or another for the city council; but 
it is the character of thousands of city councils and 
city commissions that makes up the strength of a 
nation. The strength of any nation is but the sum 
total of its civic and individual awareness and moral- 
ity. 

The Right To Vote 

Many surveys have attempted to determine why 
people fail to vote. By far the predominate reason is 
apathy — lack of interest! In the 1957 home rule 
election in Salt Lake City for instance, only 37 per 
cent of the eligible voters participated. In Detroit, 
Michigan, people were asked what they felt they 
could do to improve the way their city was run. More 
than half the people declared that they could do 
nothing. One third could suggest only voting, and 
only one person in twelve believed that he could exert 
any influence by means of personal criticism or by 
joining in group action. 

It is sometimes difficult to get good men to run 
in local political elections. Many feel that "poHtics 
is just a crooked game," and only men of bad repute 
or men who cannot find any other way to make a 
living get mixed up in such activities. This attitude 
has caused that very thing to happen. 

Unwarranted Criticism Dangerous 

In 1942 the late President Stephen L Richards, 
in a series of radio addresses, discussed some of his 
views concerning government and civic responsibil- 
ity. Among other things, he commented on the ill 
effects of ungrounded criticisms of public officials. 
He said there was room for a certain amount of 
legitimate criticism, and that it would be in the 
interest of good government. 

But it was not necessary, he said, to bring impu- 
tations against another man's character, integrity, 
or honor. Persons who occupy positions of public 
trust and responsibility are entitled to some measure 
of sjnnpathy in the discharge of their duties. It is 
difficult to please everyone, and the best of policies 
adversely affects someone. However, this is no justi- 



fication for personal attack either against an individ- 
ual's loyalty or his integrity. "Until we stop calling 
men crooks just because they disagree with us, we 
have much to repent of," President Richards said. 
It is unfortunate when political or educational 
movements generate distrust of public leaders and 
of constitutional institutions. Rather, we should be- 
gin at the local level to strengthen political attitudes 
and ideas which will constructively improve our sys- 
tem of government. No man, no party, no political 
philosophy has a comer on principles of good gov- 
ernment. The beauty of democracy is that ideas 
about government can freely compete in the market- 
place of ideas without one group or another being 
called treasonous. Any other climate stultifies prog- 
ress. The Lord has said: 

. . . All men are bound to sustain and uphold the 
respective governments in which they reside, while 
protected in their inherent and inalienable rights by 
the laws of such governments. . . . (Doctrine and 
Covenants 134:5.) 

Sustain means more than support. To sustain 
democratic government, citizens must accept their 
share of civic responsibility. They must participate, 
in word and deed, in their government, particularly 
at the local levels. 




The Ballot: A privilege and a responsibility. 

. . . Governments were instituted of God for the 
benefit of man; and . . . he holds men accountable for 
their acts in relation to them, both in making laws 
and administering them, for the good and safety of 
society. (Doctrine and Covenants 134:1.) 

Library File Reference: DEMOCRACY. 



JUNE 1966 



221 



Eighteenth in a Series To Support the 
Family Home Evening Program. 

THE 

RESOURCEFUL 

LDS FAMILY 

by Reed H, Bradford 

Shortly before His death, the Saviour said to His 
disciples: "This is my commandment, That ye love 
one another, as I have loved you." (John 15:12.) 
When we really understand the meaning of this 
statement, it can be a source of great joy. 

In the first place, it means that we care enough 
for ourselves to make wise use of our own talents and 
material resources. The Saviour was always pointing 
out that we should constantly develop our own gifts 
and abilities. He said: ". . . Treasure up in your 
minds continually the words of life. ..." (Doctrine 
and Covenants 84:85.) In His parable of the talents, 
Jesus emphasized the importance of our doing every- 
thing we can to increase in knowledge, skill, and 
ability. He respected Himself enough that He con- 
tinually grew in understanding and wisdom while He 
was upon the earth. "And I, John, saw that he re- 
ceived not of the fulness at the first, but received 
grace for grace." (Doctrine and Covenants 93:12.) 

Second, Jesus loves His fellow human beings. His 
brothers and sisters, as He loves Himself. The Sav- 
iour did everything possible to assist others to be- 
come the sons and daughters of their Heavenly Fa- 
ther. (See Ether 3:14 and Doctrine and Covenants 
11:30.) 

Finally, we should love our Heavenly Father 
with all our souls and with our might, mind, and 
strength. 

The total "welfare" program of the Church is 
based upon the kind of love mentioned above. What 
can we do to participate fully in it? The following 
are only a few suggestions, but they are basic: 

1. We can learn to be thrifty. 

What does "thrift" mean? It means using wisely 

(For Course 4. lessons of August 14 and September 18, "The 
Lord's Share— Tithing" and "Working Together"; for Course 6, 
lesson of August 21, "Our Welfare Program"; for Course 10, lesson 
of July 17, "The Full Measure of Service"; for Course 18, lesson of 
August 21, "Brotherhood"; for Course 24, lessons of July 10 and 
October 23, "Economic Responsibility" and "Economic Aspects of 
God's Work"; to support Family Home Evening lessons 32, 38, and 
43; and of general interest.) 




America — land of waving wheat fields— a plenteous bread- 
basket that should be appreciated by the LDS family. 

all the things we call material, or physical. 

(a) Children in some countries have plenty of 
food to eat and sometimes take more food on their 
plates than they can eat. Children in many coun- 
tries are literally starving to death. If we love our 
brother as ourselves, we will not waste food. We 
might find it possible to gain a new understanding 
of the reason for the fast. By giving the price of two 
or three meals to the Church each month, we are 
helping those who are hungry — other children of our 
Heavenly Father, just like ourselves. We might ask 
ourselves: "How would we feel if we were really 
hungry?" 

(b) We can be thrifty by being careful with the 
amount of money spent for clothing. A mother and 
her daughters who have learned how to sew can 
save money by making their own clothes. In 
many families clothing is passed on from one child 
to another. Most children grow out of a piece of 
apparel before it is worn out, and a mother who has 
talent can alter clothing so that another child will 
consider it more his own. 

(c) We can store food for the future at a very 
reasonable cost. One family has permission from the 
owner of an orchard to glean from his trees after 
the regular pickers have finished. This family has 
collected much fruit of good quality. They have a 
joyful family experience working together picking the 
fruit and then canning it. While doing such work, 
they discuss the Gospel, share experiences, or at- 
tempt to solve problems. Afterwards, they share a 
picnic or similar activity. 

(d) We can save money by buying in bulk. Fifty 
pounds of rice costs much less per pound than two 
pounds. Some people buy a considerable quantity of 
meat and store it in a freezer. 

(e) We can have a balanced program of financial 



222 



THE INSTRUCTOR 




Children in many countries are 

literally starving to death. 



An LDS family learns the doctrine of "a clean plate" — 
youngsters take what they can eat and do not waste food. 



resources: We should have money in the bank or 
some similar sound institution. It is well to have 
life, fire, and/or accident insurance. Some own prop- 
erty — land or a house, etc. Still others invest in 
sound companies, after receiving expert help. 

2. After taking care of our own individual needs, 
we should remember our brothers and sisters. 

The Church teaches a number of ways in which 
we can learn to do this: 

(a) Fasting 

The Lord has said: "Verily, this is fasting and 
prayer, or in other words, rejoicing and prayer." 
(Doctrine and Covenants 59:14.) 

When we are young and growing, perhaps it is 
not so easy to fast as it is when we get older and 
do not have the same food requirements. It is easier 
to fast if we think of the good projects for which 
fast offerings will be spent — to feed the hungry and 
clothe those who need it. If we also think of spiritual 
things, fasting is a joyful experience. For example, 
we might think of ways to get along better with 
our brothers and sisters. In one Family Home Eve- 
ning, each family member indicated something about 
every other family member which he appreciated. 
After all had indicated something good, they 
were able to bring up some one thing about each 
person's behavior that needed improvement. Thus 
fasting can have many beneficial effects. 

(b) Tithing 

It is helpful for the family to indicate to each 
other the many things for which tithing money is 
spent. Such things include temples, chapels, Church 
schools, etc. It makes us feel good to realize that we 
have had some small part in helping to build the 
ward house where we attend meetings. 

Above pictures, 1. to r., by H. Armstrong Roberts, by the author 
in Iranian clinic, and by Ray Kooyman. 



Some families actually work on their new build- 
ing. Others simply contribute money. If we think 
of the many activities we enjoy in our Church home, 
we realize that it is only fair that we contribute to it. 
When we do so, the building becomes "our" church. 
We can help by paying our budget assessment. Some- 
one has to take care of the ward house, and this 
costs money. 

(c) Welfare Projects 

It is a joyful experience to go out with other 
ward members and members of our own families to 
participate in meaningful projects which provide help 
for others. Recently a destructive storm destroyed 
the property of several Church members in the South 
Pacific. The Church immediately dispatched food 
and other necessities to the Saints who suffered. Rec- 
ognizing that we have shared in such help can pro- 
vide a joyful experience. Working together with our 
brothers and sisters on these welfare projects gives 
us a good feeling. 

(d) Missions 

Many children will want to go on missions. One 
family gives each child a missionary bank into which 
he puts some money regularly. When the bank is 
full, the money is placed in a savings account. These 
same children also save money for other projects, 
such as going to college. 

When we think of money as a means to an end, 
we have the right attitude. A child must learn that 
many things are more important than money. To 
become more like our Heavenly Father and be able 
to return and dwell with Him is the most important 
goal we can have. Nevertheless, here in this Hfe, 
money can help us achieve many important goals. 
We should use it wisely for our own welfare and that 
of our brothers and sisters. 



Library File Reference: WELFARE PROGRAM. 



JUNE 1 966 



223 




I love my Heavenly Father. 
To Him I daily pray 
That I may always do His will 
And guard the things I say. 



I love my Heavenly Father 
And know that He loves me. 
I'll always try to be the child 
That He wants me to be. 



I love my Heavenly Father 

And hope you love Him, too. 

For He's the One who made this earth 

And told us what is true. 



He made the sun for heat and light. 
He made the trees and flowers. 
He sent us to our loved ones here 
Who guide our earthly hours. 



I love my Heavenly Father 
As much as children could. 
I'll show my love for Him above 
By living as I should. 



He made the sun for heat and light. 
He made the trees and flowers. 

nd 



— Ramon D. Dean.' 



(For Course 1, lesson of August 28, "We Pray Alone"; for Course 
2, lessons of July 17 and 24, "There Are Many Times When We Pra^" 
"Our Heavenly Father Answers Our Prayers"; to support Family 
Home Evening lesson 24; and of general interest.) 

* Brother Dean is a . ward Sunday School superintendent in 
Smithfield, Utah. He has written many verses for use in Church 
functions. 

Library File Reference: GOD. 



224 



THE INSTRUCTOR 



The Handwriting on the Wall 

(See Daniel 5:1-31.) 
BY Hazel W, Lewis 

THE STORY 

Belshazzar, king of Babylon, was participating in a great feast in the banquet 
hall of his palace. To the feast he had invited one thousand guests: princes, noble- 
men, and his wives and concubines. 

"While the king was drinking wine at the feast, he remembered the beautiful 
gold and silver vessels which had been taken from the Lord's temple in Jerusalem 
and brought to Babylon. He commanded his servants to bring the vessels to the 
table and fill them with wine, that his guests might drink from them. 

While they drank, the king must have felt merry and gay also, for he joined 
them in praising the gods of gold and silver, of brass, of iron, of wood, and of stone. 

Then, in the midst of this merry-making, the king's countenance changed. His 
face became pale and troubled. He was so frightened his knees "smote one against 
the other," for he saw something strange and frightening. The fingers of a man's 
hand were writing words upon the palace wall near a big candlestick; strange words 
which he could not read nor understand. 

The people in the banquet hall grew quiet and troubled; they could not read 
the strange words either. 

The king commanded that the wise men of his kingdom be brought in; and 
he said, 

. . . Whosoever shall read this writing, and shew me the interpretation thereof, 
shall he clothed with scarlet, and have a chain of gold about his neck, and shall be 
the third ruler in the kingdom. (Daniel 5:7.) 

The king's wise men came but they could not read the writing nor tell what 
it meant. 

Now the queen soon heard about the handwriting on the wall. She came to 
the banquet hall and said, 

. . . O king, live for ever: let not thy thoughts trouble thee, nor let thy coun- 
tenance be changed: There is a man in thy kingdom, in whom is the spirit of the 
holy gods; and in the days of thy father light and understanding and wisdom, like 
the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy 
father . . . made master of the magicians, astrologers, Chaldeans, and soothsayers; 
. . . let Daniel be called, and he will shew the interpretation. (Daniel 5:10-12.) 

The aging Daniel was brought before the king. The king turned to him and 
said, 

. . . Art thou that Daniel, which art of the children of the captivity of Judah, 
whom the king my father brought out of Jewry? I have even heard of thee, . . . 
and that light and understanding and excellent wisdom is found in the^. . . . Now 
if thou canst read the writing, and make known to me the interpretation thereof, 
thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and 
shalt he the third ruler in the kingdom. (Daniel 5:13, 14, 16.) 

Daniel told the king he did not want the gifts and said, 

. . . Give thy rewards to another; yet I will read the writing unto the king, and 
make known to him the interpretation. (Daniel 5:17.) 









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THE 

HANDWRITING 
ON THE 
WALL 



From a painting by 
J. J. Tissot 

Courtesy, The 

Jewish Museum, N.Y.C. 



Reprodwced for The Intlruelor 

by Wheelwright Lithographing Co- 



The Handwriting on the Wall 

THE STORY (Concluded) 

Then Daniel went on to say that the Lord had given to Nebuchadnezzar, the 
king's father, a "kingdom, and majesty, and glory, and honor." But even so. King 
Nebuchadnezzar's people had feared and trembled before him, because his heart 
was filled with pride and wickedness. 

King Belshazzar knew about this, but he had not humbled himself. He had 
had the sacred vessels from the temple brought in to use as drinking vessels for 
wine. He and his company had "praised the gods of silver, and gold, of brass, iron, 
wood, and stone, which see not, nor hear, nor know: and the God in whose hand 
thy breath is, and whose are all thy ways, hast thou not glorified." (Daniel 5:23.) 

Daniel told Belshazzar that because he had done these things, the Lord had 
sent the hand to write upon the wall of the big banquet hall so that he would see 
it and become frightened. The words that were written on the wall were these, and 
this is what they meant: 

MENE; God hath numbered thy kingdom, and finished it. 

TEKEL; Thou art weighed in the balances [scales], and art found wanting. 

PERES [UPHARSIN]; Thy kingdom is divided, and given to the Medes and 
Persians. (Daniel 5:26-28.) 

King Belshazzar commanded the servants to clothe Daniel in scarlet and put 
a chain of gold about his neck. A proclamation was sent out to the people that 
Daniel was to be third ruler in the Kingdom. 

And on that very same night Belshazzar, king of the Chaldeans, was slain. 
Babylon was destroyed by the Medes and Persians, and Darius, the Median, was 
placed upon the throne. 

ABOUT THE PICTURE 

In this picture by J. J. Tissot, we get some vivid impressions. The first are those 
of fear, astonishment, and excitement seen on the faces of the people as they look 
toward the wall. There they can see an unknown hand, writing words which they 
do not know and cannot understand. Not only their faces, but also their bodies, 
express fear and a desire to run. Even the huge cats crouched under the table sense 
fear. 

Another impression the picture conveys is in regard to the luxurious nature 
of the banquet hall, the gorgeous clothing of the people, the beautiful vessels 
looted from the temple in Jerusalem, which the king had commanded should be 
brought forth to use for wine. 

Out of the feasting, merry-making, and idolatry had come the handwriting on 
the wall to warn the people of their doom. They truly had been "weighed in the 
balance and found wanting." 



General References: 

Elsie E. Egermeier, Egermeier's Bible Story Book; The Warner Press, Anderson, Indiana, 1947. 
A Commentary on The Holy Bible, edited by J. J. Dummerlow; Macmillian Company, New 
York, N. Y., 1958. 

(For Course 4, lesson of September 11, "The Power of the Priesthood"; for Course 6, lesson of August 7> "Out 
Temples — A Place for Sacred Service"; for Course 18, lessons of September 11, 18, and 25, "Justice," "Mercy," and 
"Magnanimity"; for Course 26, lessons of October 2, 9, and 16, "Daniel, Prophet-statesman of the Babylonian 
Captivity"; to support Family Home Evening lessons 19 and 29; and of general interest.) 

Library File Reference: DANiEL. 



Gideon 



THE BRAVE AND HUMBLE 
SERVANT OF GOD 

(See Judges, chapters 6, 7, and 8.) 
A Flannelboard Story by Marie F. Felt 



It had been a long, long time since the Children 
of Israel had left Egypt and come to their promised 
land of Canaan. During all these years something 
very sad had happened to them. They had forgotten 
the commandments of their Heavenly Father, They 
did not remember the Ten Commandments which 
God had given them through the Prophet Moses. 

Now because the children of Israel did evil or 
wrong things in the sight of the Lord, He let their 
enemies, the Midianites, conquer them. These people" 
came and took the land, the homes, and most of 
the things that the Children of Israel loved. 

The Children of Israel were so afraid of their 
enemies that most of them fled to the mountains and 
lived in dens, caves, and other places. 

In addition to the Midianites, other people, called 
the Amalekites, and still others that the Bible calls 
"children of the east" came to fight the Children of 
Israel and take their possessions. These invaders 
even destroyed all of the crops, the sheep, the oxen, 
and asses (donkeys). Everything they saw they de- 
stroyed, and "the children of Israel cried unto the 
Lord." People often do this when they are in trouble, 
even when the trouble is their own fault. 

Although the Lord was angry and disappointed 
with the Children of Israel, He still loved them. He 
had heard their prayers and knew how miserable 
and unhappy they were. He sent a prophet to help 
them. This prophet taught the message of the Lord. 
He reminded the Israelites that the Lord God had 
brought them out of bondage in Egypt and that He 
sent prophets to help them, [End of Scene I.] 

One day, as Gideon threshed wheat by the wine- 
press to hide it from the Midianites, an angel of the 
Lord came and sat under an oak. He called Gideon 
a mighty man of valour (heroic courage) and told 
him that the Lord was with him. That meant that 
the Lord loved and blessed him. 

Now Gideon was just like a lot of other people 
who think that when things go wrong, the Lord 



(For Course 8, lesson of July 31 and August 28, "Balaam, the 
Covetous Priest" and "Gideon, the Hmnble"; and of general interest.) 



has forgotten and forsaken them. Gideon said as 
much and asked why, if the Lord was with them, He 
had let the Midianites conquer them. Why had 
He not performed a great miracle to aid them, as He 
had done in times past for their forefathers? 

The Lord told Gideon He had come to show him 
how to save Israel from the Midianites. Gideon was 
humble. He felt as though he was not the right one 
to lead the Israelites in battle against the Midianites. 

The Lord then spoke to him again, saying that 
Israel would "smite [strike] the Midianites as one 
man." Gideon was still not convinced. Just to be 
sure, he asked for a sign that the Lord was really 
talking to him; and the Lord promised that he 
should have one. [End of Scene II.] 

Gideon prepared a kid (a young goat), and un- 
leavened cakes (those made without yeast), from 
an ephah (a Hebrew dry measure, equal to about a 
bushel) of flour. He put the meat in a basket and 
the broth from it in a pot. He took this and the 
cakes out to the angel and presented them to him. 

The angel told Gideon to put all this on a certain 
rock and pour out the broth, which he did. 

Then the angel of the Lord put forth the end of 
the staff that was in his hand, and touched the flesh 
and the unleavened cakes; and there rose up fire out 
of the rock, and consumed the flesh and the un- 
leavened cakes. Then the angel of the Lord departed 
out of his sight. {Judges 6:21.) [End of Scene HI.] 

Gideon was now sure that this angel was a mes- 
senger from the Lord God and he was sorry to have 
doubted. Then the Lord said unto him, "Peace be 
unto thee; fear not." 

Then Gideon built an altar unto the Lord God 
of Israel on the top of the rock. He destroyed the 
altar which had been built to worship the god, Baal; 
and he cut down the grove which surrounded it. 
With this wood for fire, he placed on the altar to God 
a bullock (a young bull) and offered it as a burnt 
offering or sacrifice to the true and living God. He 
and ten of his menservants did this at night. They 
dared not do it in the daytime. [End of Scene IV.] 

In the morning when the men of the city arose 
and saw the altar of Baal destroyed and the grove 
of trees cut down, they were angry; so angry, in fact, 
that they wanted to kill Gideon. But Joash, Gideon's 
father, convinced them that God is stronger and 
greater than Baal. [End of Scene V.] 

About thirty-two thousand men gathered to help 
Gideon defeat the Midianites, but the Lord said 
that that was too many. He told Gideon that who- 
ever was fearful and afraid should return home. 
And twenty-two thousand returned. This left ten 
thousand. 

But even this was too many, the Lord said. He 



JUNE 1966 



225 



told Gideon to bring these men down to the water 
and He would test them there. 

The test was to see which of the men were alert 
and cautious and would keep one hand on their 
weapons at all times. Of the ten thousand, only 
three hundred did this. The others used both hands 
to get a drink, thus not being ready to fight the 
enemy if immediate need should arise. All but the 
three hundred were sent home. [End of Scene VI.] 

That night, as the Midianites were camped in 
the valley below Gideon and his men, the Lord told 
these chosen soldiers what to do. 

Gideon divided the three hundred men into three 
companies. He gave each man a trumpet and an 
empty pitcher and a lamp within the pitcher. He 
told each man to watch him and do exactly as he 
did. He said, "When I blow with a trumpet, I and 
all that are with me, then blow ye the trumpets 
also on every side of all the camp, and say. The 
sword of the Lord, and of Gideon." 

So Gideon and the hundred men who were with 
him came to the camp of the Midianites, just after 
the guards had been changed, "and they blew the 
trumpets, and brake [broke] the pitchers that were 
in their hands." In fact, all three companies did just 
this; and they cried, "The sword of the Lord, and 
of Gideon." 

The Midianites were so surprised that they all 
"ran, and cried, and fled." 

Then the men of Israel gathered themselves to- 
gether from many places and "pursued after the 
Midianites." [End of Scene VII.] After victory, 

. . . The men of Israel said unto Gideon, Rule 
thou over us, both thou, and thy son, and thy son's 
son also: for thou hast delivered us from the hand 
of Midian. 

And Gideon said unto them, I will not rule over 
you, neither shall my son rule over you: the Lord 
shali'rule over you. (Judges 8:22-23.) 

And Gideon was right. [End of Scene VIII.] 



How To Present the Flannelboard Story: 

Characters and Props Needed for This Presentation Are: 

Tablets of the Ten Commandments. (OT158.) To be used 

in Scene I. 
Oak tree and angel. (OT159.) To be used in Scenes II and 

III. 
Gideon. (OT160.) To be used in Scenes II, III, and VIII. 
Thresher. (0T161.) To be used in Scene II. 
Altar with meat and cakes. (OT162.) To be used in Scene 

III. 
Fire. (OT163.) To be used in Scene III. 
Smashed idol and tree stumps. (OT164.) To be used in 

Scenes IV and V. 
Joash, Gideon's father, and some angry men. (OT165.) To 

be used in Scene V. 
Two Israelite men drinking at a stream. (OT166.) To be 

used in Scene VI. 
Horn. (OT167.) Pitcher. (OT168.) Lamp. (OT169.) To be 

used in Scene VII. 

Order of Episodes: 

SCENK I: 

Scenery: Tablets of the Ten Commandments. 
Action: Use Ten Commandments as a symbol to tell 
first part of the story. 
Scene II: 

Scenery: Outdoor scene. 

Action: Gideon is threshing wheat. The angel of the 
Lord is talking to him. 
Scene III: 

Scenery: Same as Scene II. Altar with meat and cakes 

added. 
Action: Gideon has placed his offering of meat and 
cakes on the altar. Fire consumes the offering. 
Scene IV: 

Scenery: Night scene, outdoors. 

Action: Gideon and his ten servants have destroyed the 
altar of Baal and cut down the grove of trees leav- 
ing only stumps. 
Scene V: 

Scenery: Same as Scene IV. Daytime. 
Action: Joash, Gideon's father, subdues angry Israelites, 
convincing them the God of Israel is more power- 
ful than Baal. 
Scene VI: 

Scenery: Outdoor scene. 

Action: Israelite men being tested, to find the right ones 
for the army to go against the Midianites. 
Scene VII: 

Scenery: Symbols of battle used against Midianites. 
Action: A horn, pitcher, and lamp was carried by each 
of the Israelite men when they marched against 
the Midianites. 
Scene VIII: 

Scenery: Outdoor scene. 

Action: Gideon has been asked by Israelites to be their 
ruler. He refuses saying, "Gfod only shall rule this 
people." 

Librsrjr File Reference: GIDEON. 




226 



THE INSTRUCTOR 



WHY AND WHY NOT? 

WHY LIMIT MUSIC TO RECOMMENDED BOOKS? 




Junior 

Sunday 

School 



Why should the music of Junior Sunday School 
worship service be limited to the recommended music 
books? 

The purpose of the worship service in Junior Sun- 
day School is to provide a rich spiritual experience, 
in a worshipful Sabbath morning atmosphere, for 
the children of the Church. Therefore, any activity 
that would detract from the spirituality of the meet- 
ing would be out of place. 

Music is a most important part of the worship 
service. It sets the spiritual tone of the meeting. 
The prelude is a call to worship and should turn the 
thoughts of children, and officers and teachers, to 
our Heavenly Father. Selection of this music should 
be given much thoughtful and prayerful considera- 



tion. The recommended books give the organist ma- 
terial to fill this need. 

In selecting the numbers to be sung in the 
worship service, a chorister should ask herself, 
"Will this hymn help the children to learn and 
to live a Gospel principle?" If the answer is "no," 
then the hymn is not appropriate for Junior Sunday 
School. The recommended hymnbooks have been 
prayerfully selected to accomplish this purpose. They 
also meet the need for good music. 

Each month in The Instructor a chorister can 
find help in teaching the Gospel through hymns the 
children sing. 

The wise use of hymns will also aid the class- 
room teacher in this purpose. 

— Junior Sunday School Committee, 



THE BEST FROM THE PAST 



This is a supplementary chart to help teachers find 
good lesson material from past issues of The Instructor. 
Available magazines are 35^ each. Reprints of many center 
spread pictures (and flannelboard characters since May, 
1965) are available for 15<J each. 

We encourage Latter-day Saints to subscribe to and 
save The Instructor as a Sunday School teacher's encyclo- 
pedia of Gospel material. 



Abbreviations on the chart are as follows: 

First number quoted is the year. 

Second number quoted is the month. 

Third number quoted is the page. (e.g. 60-3-103 means 

1960, March, page 103.) 
Fbs — flannelboard story. Cs — center spread. 
Isbc — inside back cover. Osbc — outside back cover. 
Conv — Convention Issue. 
* — not available. Use ward library. 



SUNDAY SCHOOL COURSE NUMBER 


August 


1 


2 


4 


6 


8 


10 


12 


14 


18 


20 


24 


26 


28 


7 


57-11-347 

58-9- 
Cover* 

61-Conv 

65-7-Cs 


58-9-Cs* 


60-6-Cs, 
Fbs 

62-6-Cs 

64-6-242 

65-10-Fbs 

65-7-294 


62-8-271 
62-9-292 

64-6-216 


58-6-Cs* 
63-7-Fbs 


58-2-42 
58-7-Covei 


60-6-Isbc 
62-6-198 
64-6-208 
65-2-Fbs 
65-5-Isbc 


60-3-78 

60-4-136 

60-10-336 


64-6-246 

65-3-Isbc 
65-8-301 


64-6-248 


60-4-116 
60-5-150 


64-1-43 


60-6-Isbc 
65-ll-Fb8 


T4 


64-4-145 


63-9-310 


60-5-155 

62-5-148 
62-6-148, 
184 
62-8-253 

65-9-354 


62-8-271 
62-9-292 

64-6-216 


Review 


62-5-158 
62-6-184, 
194 

63-8-Fbs 


65-1-Fbs 


60-6-192 
62-6-190 
65-7-Cs 


62-5-158 
62-6-184, 

194 
62-8-253 


60-6-184 


60-6-188 
62-5-150 


60-8-264 


64-6-208 
64-7-282 

65-2-Isbc 
65-8-Isbc 
65-12-Fbs 


21 


60-6-192 

62-6-190 
62-7-219, 

237 

65-5-202 


64-6-229 


58-10-Cs 

62-9-298 

64-6-212, 
231, 
Cover 


58-5-155* 

60-6-204 

62-8-264 


62-6-Isbc 


60-4-Isbo 
64-2-83 

65-5-Cs 


62-12-Cs 


60-4-116 
60-8-Cs 

64-6-Cs 


60-6-177, 
186 

62-6-188 
62-8-268 


60-6-184 
64-6-Isbc 


64-6-218 


62-3-Cs 


60-6-182 
62-5-175 
65-5-204 


28 


62-5-147 

63-6-226 

64-5-186 
64-6-Fbs 

65-5-202 


65-6-222 


58-5-Isbc* 

62-6-Cove: 
62-7-246 


Review 


60-6-186 
62-6-Isbc 


58-8- 
Cover* 

60-3-78 


64-3-122 
64-6-240 


58-12-Cs 

60-10-Fbs 

64-7-Fbs 


Review 


60-5-Isbc 
62-6-196 


62-5-152 

64-6-220, 
Osbc 

65-9-Isbc 
65-1-Cs 


63-5-156 


Review 



JUNE 1966 



227 




T 




Superintendents 



^r-> 



The worship service establishes 
a feeling of spirituality which can 
substantially enrich the teachings 
of the Sunday School. With this 
objective in mind, may I suggest 
a practical checklist of 7 points: 

(1) Instruct the ushers. Clear 
with the bishop the quorum which 
will be responsible for this duty. 
Confer with the quorum adviser or 
president, and outline desired pro- 
cedures for reverential welcoming 
and ushering at the worship serv- 
ice. Attend the quorum meeting, 
if invited. 

(2) Meet with chorister and or- 
ganist. Be certain that the organ- 
ist understands the exact time that 
the prelude shall commence and 
end. It is important to end on time 
so that the presiding officer is 
not kept waiting. 

(3) Refuse to talk to others on 
the stand during the worship serv- 
ice or prelude. You may expect 
from the audience the same con- 
duct that they witness on the 
stand. 

(4) Visit with the bishop after 
prayer meeting and before the pre- 



lude, outside the chapel. Agree on 
limited announcements. These 
should be anticipated in advance 
and listed on the ward calendar or 
in a special published program for 
the Sunday School and other 
meetings of the day. 

(5) Instruct teachers at faculty 
meetings on procedures for giving 
2 ^-minute talks, concert recita- 
tions, and the sacrament gem. 
Those participating should know 
when to come to the stand, where 
to sit, when to rise, and when to 
be seated. Teachers are responsible 
for this direction. 

(6) Assign public address sys- 
tem control. Some one person 
should be responsible for the pub- 
lic address system to make sure it 
is ready for the first word that is 
spoken. The microphone may need 
to be adjusted for children. 

(7) Avoid the double welcome. 
The bishop holds authority over 
all procedures in the ward. He 
presides. Most bishops delegate 
the responsibility of conducting 
Sunday School to the superintend- 
ency. One or the other — not both 



— -should welcome members to 
Sunday School at the commence- 
ment of the worship service, unless 
it is agreed that no welcome or an- 
nouncements be made and that 
the order of the service proceeds 
as published. 

A spiritual worship service can 
set the feeling for the observance 
of the Sabbath throughout the 
whole day. 

— Superintendent 
Lynn S. Richards. 



BYPATHS TO FAILURE* 

Six classic ways to personal failure: 
(1) Let someone else set your 
standards for you; (2) Adopt the 
philosophy, ''What are you going 
to do for me?"; (3) Build no or- 
ganization beneath you to take 
your place; (4) Be alert to point 
out what is wrong with an organi- 
zation, but be averse to point out 
what should be done to remedy the 
situation; (5) Develop a dislike for 
competition; and (6) Make a fet- 
ish out of relaxation and recrea- 
tion. 

*From a speech given at the annual con- 
ference of the National Council of Industrial 
Management Clubs, by William E. Reid, presi- 
dent of Rlegel Textile Corporation, New York, 



The Deseret Sunday ScKool Union. 



George R. Hill, General Superintendent 
David Lawbence McKay, First Assistant General Superintendent; Lynn S. Richards, Second Assistant General Superintendent 
Wallace F. Bennett, General Treasurer; Paul B. Tanner, Assistant General Treasurer; Richard E. Folland, General Secretary 

MEMBERS OF THE DESERET SUNDAY SCHOOL UNION BOARD 



George R. Hill 
David L. McKay 
Lynn S. Richards 
Wallace F. Bennett 
Richard E. Folland 
Lucy G. Sperry 
Marie F. Felt 
Gerrit de Jong, Jr. 
Earl J. Glade 
A. William Limd 
Kenneth S. Bennion 
J. Holman Waters 
H. Aldous Dixon 
Leland H. Monson 
Alexander Schreiner 
Lorna C. Alder 



A. Parley Bates 
William P. Miller 
Vernon J. LeeMaster 
Claribel W. Aldous 
Eva May Green 
Melba Glade 
Addie L. Swapp 
W. Lowell Castleton 
Henry Eyring 
Carl J. Christensen 
Hazel F. Young 
Florence S. Allen 
Asahel D. Woodruff 
Frank S. Wise 
Clair W. Johnson 
Delmar H. Dickson 



Clarence Tyndall 
Wallace G. Bennett 
Camille W. Halliday 
Margaret Hopkinson 
Mima Rasband 
Edith Nash 
Minnie E. Anderson 
Alva H. Parry 
Bernard S. Walker 
Catherine Bowles 
Raymond B. Holbrook 
Joseph Fielding Smith, Jr. 
Lorin F. Wheelwright 
Fred W. Schwendiman 
Lewis J. Wallace 



Clarence E. Wonnacott 
Lucy Picco 
J. Roman Andrus 
Howard S. Bennion 
Herald L. Carlston 
Dale H. West 
Bertrand F. Harrison 
Willis S. Peterson 
Greldon L. Nelson 
Thomas J. Parmley 
Jane L. Hopkinson 
Oliver R. Smith 
G. Robert Ruff 
Anthony 1. Bentley 



Mary W. Jensen 
John S. Boyden 
Golden L. Berrett 
Marshall T. Burton 
Edith B. Bauer 
Elmer J. Hartvigsen 
Donna D. Sorensen 
Calvin C. Cook 
A. Hamer Reiser 
Robert M. Cundick 
Clarence L. Madsen 
J. Elliot Cameron 
Bertrand A. Childs 
James R. Tolman 



Richard L. Evans, Howard W. Hunter, Advisers to the General Board 



228 



THE INSTRUCTOR 



Answers to Your Questions. 



Sunday School Ward Officers 

Q. Which Sunday School officers 
should be presented for the sus- 
taining vote of ward members at 
Sunday School ward conference? 
— Sunday School Annual 
Conference. 

A. Under the law of common 
consent no one presides in the 
Church in a position of responsi- 
bility without the sustaining vote 
of the people. The general author- 
ities and officers of the stake pre- 
viously presented by name in 
general conference or stake quar- 
terly conference are presented by 
title only, as is the bishopric. The 
superintendency and all members 
of the Sunday School ward faculty 
are presented by name. Suggested 
forms are provided by the Deseret 
Sunday School Union. 

Attendance in Teacher Training Class 

Q. May in-service teachers at- 



tend the teacher training class held 
during the worship service of Sun- 
day School? — Sunday School 
Annual Conference. 

A. In-service teachers will not 
ordinarily attend the pre-service 
teacher training class. However, 
those who feel that they need to 
attend should ask their auxiliary 
head to recommend them to the 
bishop, along with others being 
recommended to be called. The 

auxiliary head should make the 

recommendation only if attendance 

at teacher training class does not 

conflict with the regular duties of 

the teacher. See Sunday School 

Handbook 1964, page 59. 

Superintendent's Weekly Council 
Meeting 

Q. Who may attend the ward 

superintendent's weekly council 

meeting? — Sunday School 

Annual Conference. 



A. The superintendent is at lib- 
erty to invite anyone he desires to 
attend the ward council meeting. 
This often saves the time of other 
faculty members when individual 
matters should be presented. The 
superintendent can use this facility 
for improving the operation of the 
Sunday School. 

Sacrament on Fast Day 

Q. Should the sacrament be ad- 
ministered in Junior Sunday 
School on fast day? — Sunday 
School Annual Conference. 

A. The Junior Sunday School 
worship service on fast Sunday is 
usually identical with that of the 
Senior Sunday School. The sacra- 
ment is administered except when 
fast meeting is held immediately 
following Sunday School; in this 
case the sacrament should be 
eliminated from both Senior and 
Junior Sunday School. 

— General Superintendency. 



Memorized Recitations. 



For August 7, 1966 

Scriptures listed below should 
be recited in unison by students 
from Courses 8 and 14 during the 
Sunday School worship service of 
August 7, 1966. These scriptures 
should be memorized by students 
from the respective classes during 
the months of June and July. 

Course 8: 

(This scripture indicates that 
our Father in heaven says repent- 
ance is necessary for every indi- 
vidual.) 

"And the times of this ignorance 
God winked at; but now com- 



mandeth all men every where to 
repent." 

—Acts 17:30. 

Course 14: 

(This scripture warns that in the 
last days many persons will claim 
to have the truth, and we must be 
prayerful and alert in order not to 
be deceived.) 

"And Jesus answered and said 
unto them, Take heed that no man 
deceive you. 

"For many shall come in my 
name, saying, I am Christ; and 
shall deceive many.'* 

— Matthew 24:4, 5. 



FOR TOMORROW 

What can I offer tomorrow 
By what I am building today? 
Something of beauty and 

purpose, 
Something of worth that will 

stay? 
Or something so transient, so 

futile 
It will pass with the hours 

that flee? 
The answer — tomorrow will 

offer 
What so surely today I decree. 

— Delia Adams Leitner. 



JUNE 1 966 



229 




USTENIN6? 



Teacher Improvement Article for August by Delmar Dickson 



Perhaps they are not listening. Their eyes may 
be open. They may face the front. They may even 
seem alert and attentive. But, they are not all listen- 
ing. Dr. Carson C. Hamilton knew this when he 
started a new class at Michigan State College. He 
said, "There is one thing I insist upon in this class. 
It is this: Close your eyes when you sleep." 

Dr. Hamilton had a point, because it is not only 
possible, but it is quite probable, that some students 
are actually asleep with their eyes open. That is, 
they are unaware of all that is said. A resistance, a 
barrier, some sort of curtain or screen separates the 
teacher from his class. It may be thick or thin. We 
may even call it an iron curtain because it is so hard 
to get through. It is invisible, of course; neverthe- 
less, it is there. 

A Sender and Receiver 

The difficulties we as teachers have in communi- 
cating with students may be compared with the 
difficulties of radio and television broadcasting. 
There must be a sender and a receiver, and if either 
the sender or the receiver is not functioning properly, 
there is no effective communication. Let us look at 
both the sending and receiving sets. 

First, what are our responsibilities? and how 
might we, the senders, be at fault? We teachers are 
certainly responsible for the physical features of the 



230 



room: the temperature, the ventilation, the seats, 
the seating arrangement, and the lighting. In order 
to have an active, contented group of good listeners, 
we should make the room attractive and comfortable. 

Voices Are Important 

Our speaking voices are fully as important as 
these physical accommodations. They may be too 
high or too low. They may be too loud or too soft. 
We may speak too fast or too slow. We may not 
enunciate clearly. Our voices may be dull, Hfeless, 
and monotonous. 

We may have some peculiarities of which we are 
not aware. There may be some odd thing that de- 
tracts from what we are saying. It could be our 
dress, our suit, our tie, our shoes, or our hair. Our 
personalities may be colorless. They may not attract. 
We may not seem friendly and sympathetic. 

Many Things May Interfere 

Our materials may not be consequential. They 
may be poorly organized. We may not state our 
objective clearly. We may not relate our subject to 
an everyday situation. For various reasons, our 
lesson may be poorly presented. Our vocabularies 
may be wrong for the age level we instruct. Any one 



♦Reprinted by permission from Vtah Educational Review; Janu- 
ary-February, 1963, Volume 56, No. 3, page 19. 



THE INSTRUCTOR 



of these items, and there are others, could interfere 
with our sending set. 

Next, what could be at fault with the receiving 
set, the students? What could make it hard for them 
to listen? What might divide their attention? 

It may be some sickness. We have all noticed 
those with bad colds or flu. We may have even en- 
couraged some to stay at home when it is apparent 
that their illness is contagious, but they still come 
and have difficulty listening. Older students often 
register for a full school load and work at a part- 
time job. Add late dates and extracurricular activ- 
ities to an already crowded schedule, and we are 
sure to have weary, tired, apathetic listeners. Then, 
too, a few students may be hungry. Irresponsible 
parents, low incomes, unemployment, and getting up 
too late may be responsible for hungry students and 
poor listeners. 

Distractions 

Any distraction, such as a whisper, a cough, a 
sneeze, a noisy paper, shuffling feet, a pounding 
radiator, a passing truck, or heavy equipment work- 
ing outside, disturbs the listener and blocks the flow 
of information into the receiving set. 

Lack of interest for the subject or for a particular 
topic presents problems. The many studies that have 
been made in this field point out the tremendous 
significance that interest has in aural assimilation. 
It is well known that good listeners somehow seem 
to find interest in almost all topics, and that poor 
listeners frequently find any topic "dry." No doubt 
poor listeners, at some point in their lives, have fallen 
into the very bad habit of condemning a difficult 
subject on the premise that it is "uninteresting." 
Once started, the habit usually forms readily. 

Probably the poorest listeners of all are the in- 
experienced listeners — ^inexperienced, that is, in hear- 
ing difficult expository material. Dr. Ralph Nichols, 
head of the Department of Rhetoric at the Uni- 
versity of Minnesota, and Dr. Thomas R. Lewis of 
Florida State University studied extensively the 
habits and characteristics of good and poor listeners. 
A large group were given close study through per- 
sonal interviews, through questionnaires and inven- 
tories, and through measured performances on a 
number of standardized tests. Fewer than five per 
cent of them were in the habit of listening to educa- 
tional programs. They were unacquainted with such 
programs as "Meet the Press," "Invitation to Learn- 
ing," and "American Forum of the Air." Very few 
were attending occasional educational lectures oc- 
curring in their respective communities. Yet, with 
scarcely an exception, they were listening regularly 
to light comedy programs of the Bob Hope variety. 



By contrast, the best listeners in this study were 
hearing the more difficult expository radio and tele- 
vision programs. They had developed a keen interest 
in them. They Hstened regularly to lectures and 
various presentations that were difficult and chal- 
lenging to their mental capacities. 

Dr. Nichols and Dr. Lewis summarized this study 
by saying: "Any person who has developed, in earlier 
years, the bad habit of avoiding difficult presenta- 
tions simply because of their difficulty would do well 
to eliminate at once this handicap to his personal 
growth." 

We should watch for these contrasts: 

A Good Listener: 

1. Wants to learn 

2. Is alert and receptive 

3. Is aware of organization 

4. Takes useful notes 

5. Is sympathetic 

6. Sits where he can hear 

7. Resists distraction 

8. Looks in the direction of the speaker 

9. Is attentive 

10. Asks questions 

11. Can concentrate 

12. Is interested in the subject 

13. Has formed the habit of listening 

14. Maintains attention. 

A Poor Listener: 

1. Does not care about learning 

2. Is relaxed and apathetic 

3. Does not see main points 

4. Takes few, if any, notes 

5. Is hostile, perhaps rude 

6. Sits where he will not be noticed 

7. Is easily distracted 

8. Looks about the room or out the window 

9. Fakes attention 

10. Is bored by questions 

11. Checks in and out 

12. Condemns the subject 

13. Has never learned to listen 

14. Tires quickly. 

We must all realize the importance of listening. 
We must all recognize the characteristics of good and 
poor listeners, because much of the satisfaction we 
have in teaching and much of the success our stu- 
dents have in class depends on how the problems 
of listening are solved. 

Someone has said: "Show me a good listener, 
and I'll show you an intelligent person." 



Library File Reference: TEACHERS AND TEACHING. 



JUNE 1 966 



231 



Our Worshipful 



Senior Sunday School Hymn 
for the Month of August 



Hymn: "Improve the Shining Mo- 
ments"; author and composer, Robert 
Bell Baird; Hymns — Church of Jesus 
Christ of Latter-day Saints, No. 73. 

In the January 1966 Instructor 
we described another of the com- 
positions of Brother Baird: "When 
the Rosy Light of Morning." We 
mentioned that he was bom in 
Glasgow, Scotland, in 1855; that 
he emigrated to America in 1863 
and settled in Willard, Utah, in 
which town also lived that wonder- 
ful Welsh poet and composer, Evan 
Stephens. 

Such general biographical ma- 
terial is perhaps of more interest 
to our readers than it is appro- 
priate to use during hymn practice. 

The text of "Improve the Shin- 
ing Moments" gives us some prac- 
tical suggestions toward the 
achievement of a successful life. 
Time does fly, at the same rate 
exactly for rich and poor, for young 
and old; and at any given time we 
have only the present day in which 
to work. 

Let us always make the hymn 
practice period in Sunday School 
a worshiping experience. Let it be 
of the same high quality as the in- 
vocation at the beginning, or the 
benediction at the close. Let us 
avoid all lightmindedness and all 
effort to be entertaining. This is 
not a time for so-called community 
singing. This is the hour for us to 
sing in the Lord's holy presence. 
If the hymn is one that is directed 
or addressed to Deity, as is "Sweet 
Is the Work, My God, My King," 
or "O My Father," then we should 



learn to address our singing to 
our Heavenly Father. The Apostle 
Paul recommended this point of 
view to the Colossian saints when 
he wrote to them "Let the word 
of Christ dwell in you richly in all 
wisdom; teaching and admonishing 
one another in psalms and hymns 
and spiritual songs, singing with 
grace in your hearts to the Lord" 
(Colossians 3:16.) 

Ancient prophets, especially the 
Psalmist, urged the faithful to 
direct their singing to the Lord. 
It may be well that we be re- 
minded of this occasionally, so 
that we will not deteriorate to the 
type of singing which is for fun 
rather than for worship. 

So, let us avoid facetiousness 
when we direct the singing. Rath- 
er, let us recommend the hymn 
by pointing out its Gospel mes- 
sage, and encouraging the percep- 
tion of its nobility, its loveliness, 
its majesty, its elevated expres- 
sion, its grandeur. Thus will our 
souls be enlarged, our spirits 
quickened, and our lives in tune 
with the Lord's great and marvel- 
ous work and a wonder. 

Do we avoid using our greatest 
hymns in Sunday School, in a vain 
effort to be full of vim and vigor? 
How long has it been since we 
sang "0 My Father" in Sunday 
School? It should not be sung as 
the sacramental hymn, according 
to recommendations given in the 
Sunday School Handbook; and 
sometimes we sing no closing 
hjnnn. Therefore we should use it 
properly as a worshipful hymn at 
the beginning. It is a great hymn 
and it is our very own hymn; we 
should use it at our times of wor- 
ship. Try it often, using the Lowell 



Mason tune, which is the stronger 
one. 

Now how shall we proceed for 
hymn practice when our practice 
hymn is so well known? We sug- 
gest learning at least one stanza 
by memory each week — using the 
rote method, singing both hymn 
and tune together one phrase at a 
time. 

Success to you in your endeavor 
to lead the people in worshipful 
singing! 

— Alexander Schreiner. 



Junior Sunday School Hymn 
for the Month of August 

Hymn: "Sweet Sabbath Day"; au- 
thor, George Manwaring; composer, 
Robert Lowry; The Children Sing, No. 
74. 

The Lord has told us to keep the 
Sabbath day holy. If we are to 
keep His commandment, we 
should rest from our daily work on 
this day, worship Him in the house 
of the Lord, and enjoy our families 
in our homes. 

To the Chorister: 

New hymns are taught to Jun- 
ior Sunday School children by rote 
and sung unaccompanied until 
learned. It is important that chor- 
isters memorize the words, become 
familiar with the melody, and be 
able to sing the hymn unaccom- 
panied, before presenting it to chil- 
dren. 

A complete message is given in 
the words of the first two lines of 
the hymn, "Sweet Sabbath Day"; 
and it is also complete musically. 
Therefore this number may be 
sung by younger groups as well as 



232 



THE INSTRUCTOR 



Hyran Practice 



older ones. Choristers who have 
groups of older children might like 
to teach the last two lines of the 
hymn after the first two lines have 
been learned. 

As a visual aid for teaching the 
hymn, the phrase, "beautiful day 
of rest," may be printed on a 
blackboard or a placard. 

It is suggested that the chorister 
introduce the hymn by singing the 
first two lines while the children 
hsten. Next, a brief explanation of 
the meaning of "Sabbath day" 
may be given. The chorister may 
sing the two lines again, this time 
pointing to the phrase, "beautiful 
day of rest," as she sings it. Then 
the children may be asked to tell 
the chorister how many times they 
heard the phrase, "beautiful day of 
rest." The third time, the children 
may sing the phrase as the chor- 
ister sings the two lines again. 

It will not be long before many 
of the children will be singing 
words or groups of words of the 
other phrases. Within a few Sun- 
days, some of the children will be 



able to sing the hymn without the 
help of choristers or teachers. 

To the Organist: 

The organist should play the 
hymn through while everyone 
listens. Then the children, teach- 
ers, and chorister may sing the 
hymn as it is being played. Organ- 
ists should remember to sound the 
pitch of the first note of the hymn 
before the children begin singing. 
An exception to this is when the 
last note of the introduction is the 
same as the beginning note of the 
hjnnn. 

An introduction to a hymn 
should be played completely 
through for young children in a 
worship service. The organist sets 
the mood for a hymn and reminds 
children of the melody and the 
words, as it is played. Beautiful, 
appropriate organ music creates a 
spiritual, reverential mood. 

"My Heart Is Ever Faithful," by 
Johann Sebastian Bach, is an in- 
strumental selection that may be 
used as a prelude or a postlude. 




It is found in the supplementary 
book entitled. Preludes, Offertor- 
ies, Postludes, selected and ar- 
ranged by John W. Schaum. 
Fingering and phrasing are care- 
fully marked. Melody notes of the 
right hand should be played legato 
and should be heard above the left 
hand notes, which serve as an ac- 
companiment. Pedal markings are 
effective when properly used by 
the organist. 

In the book, A Guide for Chor- 
isters and Organists in Junior Sun- 
day School, beginning on page 44, 
there are helpful suggestions for 
organists. 

— Florence S, Allen. 



August Sacrament Gems 

Senior Sunday School 

". . . Do it in the name of Jesus 
Christ, the Son of the living 
God "1 

^Mormon. 9:29. 

Junior Sunday School 

Jesus said, ". . . My house is the 
house of prayer. . . ."^ 

^Luke 19:46. 
JUNE 1966 



Organ Music To Accompany August Sacromont Goms 

Prelude delmar h. dickson 



A, \f\ 4 ■ 






J a 


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— o — 


s 


— e 

-» 



Postlude 



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*- 



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3X1 



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233 



99 



'\ . . And 

Always 

Remeraber 

Hira 

by Margaret Ipson Kitto 



Photos by Lee Van Wagoner. 

Each Sunday when we attend Sunday School, 
we partake of the sacrament. This is a sacred ordi- 
nance given to us by Jesus to help us remember Him. 
Have you noticed how the Sunday School helps us 
think of Jesus during this time? We sing a song 
that tells of Jesus and His love for us. The sacra- 
ment gem helps to keep our thoughts on Jesus. The 
soft music helps us to feel love and thankfulness. We 
sit quietly with our eyes closed and listen to the 
prayer. 

Two young men who hold the priesthood of our 
Heavenly Father administer the sacrament. One of 
them kneels beside the table where the bread and 
water have been placed, and he prays: 

O God, the Eternal Father, we ask thee in the 
name of thy Son, Jesus Christ, to bless and sanctify 
this bread to the souls of all those who partake of it, 
that they may eat in remembrance of the body of 
thy Son, and witness unto thee, O God, the Eternal 
Father, that they are willing to take upon them the 
name of thy Son, and always remember him and 
keep his commandments which he has given them; 
that they may always have his Spirit to be with 
them. Amen. (Doctrine and Covenants 20:77.) 

After the bread has been passed, the other young 
man kneels and asks Heavenly Father to bless the 
water: 

O God, the Eternal Father, we ask thee in the 
name of thy Son, Jesus Christ, to bless and sanctify 

(For Course 2, lesson of July 31, "Deacons Are Young Helpers"; 
for Course 4, lessons of August 7 and 21, "The Sacrament" and 'A 
Deacon"; for Course 6, "Why the Sunday School Was Established"; to 
support Family Home Evening lessons 23 and 24; and of general 

interest.) 




Sacramental prayer is given by Scott Allen. Jimmy Knud- 
sen, Kenneth Coffin, and Stephen Warner (1 to r.) par- 
ticipate. 

this [water] . . . to the souls of all those who drink 
of it, that they may do it in remembrance of the 
blood of thy Son, which was shed fo'r them; that they 
may witness unto thee, O God, the Eternal Father, 
that they do always remember him, that they may 
have his spirit to he with them. Amen. (Doctrine 
and Covenants 20:79.) 

These very same prayers are said every time the 
sacrament is blessed. The Lord told the Prophet 
Joseph Smith how the sacrament should be blessed 
and what words to use in the prayers; and we use 
the same words every time the sacrament is blessed. 

The prayers are beautiful, and we can learn 
many things from them. Let us think about these 
words and see how they help us to be better boys 
and girls. 

"O God, the Eternal Father, we ask thee in the 
name of thy Son, Jesus Christ. . . ." We know Heav- 
enly Father is our eternal Father and Jesus Christ 
is His Son, but it is good for us to hear these words 
often so we will remember this great truth. 

". , . bless and sanctify this bread to the souls 
of all those who partake of it. . . ." This part of the 
prayer asks our Heavenly Father to bless the bread, 
that it will be beneficial to our souls and minds. 
This prayer is different from the blessing on the 
food at the dinner table. There we give thanks for 
the food and ask our Father to bless it to nourish 
our minds and bodies physically. The sacramental 
prayer asks that the bread be blessed so that we 
will be reminded of Jesus and His great Hfe and 
wonderful teachings. 



234 



THE INSTRUCTOR 



The word witness used in the prayer really means 
promise. We make two important promises as we 
eat the bread and drink the water. First, we 
promise to ^'always remember him"; and second, we 
promise to "keep his commandments." In return, 
our Father in heaven promises we will have the 
Spirit of Jesus Christ to guide us always, telling us 
when we are doing right and how we can do better. 
What a wonderful promise! 

The way we think and act as we partake of the 
sacrament will help us remember Jesus. If we al- 
ways try to remember Jesus, it will be easier for us 
to "keep his commandments." This means to keep 
them not just on Sunday but every day of our lives 
in all that we do and say. When we partake of the 
bread and water we are telling Jesus that we re- 
member His teachings and that we really are trying 
to make our lives better by putting those teachings 
into action. 

President David 0. McKay has said: 

The commandments of God . . . touch every 
phase of man's being. Jesus Himself summed them 



all up as follows: ". . . Love the Lord thy God with 
all thy heart, and with all thy soul, and with all 
thy mind, and with all thy strength: . . . and ... 
thy neighbour as thyself. . . ." {Mark 12:30-31.) This 
is what every man who partakes of the sacrament 
expresses a willingness to do.^ 

As children of our Heavenly Father, we all de- 
sire to return some day to live with Him eternally. 
By partaking of the sacrament each Sunday we 
"renew our covenants" and thus continue to strive 
toward our goal of perfection and eternal joy. 

ALWAYS REMEMBER HIM 

"Always remember him," 
Jesus, Saviour dear, 
When the prayers are being said 
These are words I hear. 

"Always remember him," 
In my work and play. 
When I take the sacrament 
I promise to obey. 

— Jane Bradford Terry. 

iThe Instructor, November, 1943, page 588. 
Library File Reference : SACRAMENT. 



Jimmy Knudsen passes sacrament to Junior Sunday School class in Colonial Hills Ward, Hillside Stake. Teacher is 

Karen Lowry. 




JUNE 1966 



235 



A PROPHETS BURDEN 



by Rodney Turner^ 



The Man From Anathoth 

He came from Anathoth of Benjamin. 

A village of fathers long gathered 

To fathers. From the dusty streets 

The- barking dogs, the playing children 

And the long sleep of living 

And dying called Anathoth — 

A place of little consequence, 

Of scarce renown then, and none now. 

But a prophet went forth from Anathoth 

(From the dust, the dogs, the children 

And the life of that momentary town) 

To tell a people of lost truths, 

To warn them of new pains, 

And to weep over the unwept remains 

Of old dreams and ancient expectations. 

Thus the prophet of hard righteousness 

And unwelcome commandments went forth 

With words written on the wind, 

Words better left unsaid. 

So they took him far from Anathoth, 

Far from that villa0e of fathers 

Long gathered to fathers. 

They struck him down in the dusty streets — 

Among the barking dogs and the playing children — 

Of an alien land and another town 

Of no consequence, of scarce renown. 

—R.T. 

The Setting 

The above poetic summary of the life of Jeremiah 
does httle more than suggest the solemn mood and 
the seeming futility of the life of that brooding 
man. He was a prophet of an earlier "latter-day" — 
the latter-day of the kingdom of Judah. The ten 
tribes had long since gone captive to Assyria; only 
Judah remained as a memorial to Israel's ancient 
heritage, the Promised Land. And Judah's day was 
ending; the twilight of the Babylonian captivity was 
fast coming on only to be followed by the deepening 
night of the later dispersions of the Jews. It was 
the unhappy lot — the "burden" — of Jeremiah to toll 
the last futile warning bell for the unhearing ears 
of his generation. 

A Prophet's -Greatness 

A true prophet is, at the very least, a messenger 
of the Holy Spirit. (To be less than that is to be 
less than a prophet: it is to be but a man.) But to 
be a prophet in the highest sense of the word, to be 
"great" in that holy calling, demands something 
more than quantitative inspiration. (Clearly, Isaiah 
is revealed as a greater prophet than Jonah.) Great- 
ness involves some plus factor, some additional ele- 



ment that sets it apart from the ,norm of its kind. 
And so, just as we can speak of great artists, musi- 
cians, philosophers, scientists, etc., so can we prop- 
erly speak of great prophets; men who stand above 
the crowd as Elisha stood above the "sons of the 
prophets" in his day. (See // Kings 2:15.) Jeremiah 
also emerges from the ranks of his "fellow-servants" 
as altogether worthy of his divine foreordination as 
"a prophet unto the nations." (See Jeremiah 1:5.) 
But what is it that puts the stamp of prophetic su- 
periority upon a man like Jeremiah? The answer, 
in part, was provided some years ago by President 
J. Reuben Clark: 

We often speak of the greatness of Moses, Abra- 
ham, Joseph Smith, and for that matter of other 
prophets and Church leaders, in terms of the great 




ideas which they taught. In reality the greatness of 
any prophet lies not in the ideas he conveyed to the 
world — for if he was truly a prophet, the ideas were 
not his, they belonged directly to God and came 
directly from Him. Wherein, then, lies the true 
greatness of a prophet? Does it not lie in his attain- 
ment of that state of humility wherein he is per- 
fectly willing to express the ideas of God in prefer- 
ence to his own? Did not Moses fully realize this 
when he said, "Now for this cause I know that man 
is nothing, which thing I never had supposed."' 

{Concluded on page 238.) 



(For Course 6, lessons of September 4 and October 16, "The 
Bible — A Sacred Record" and "A Man Mxist Be Called of God"; for 
Course 10, lesson of July 17, "The Full Measure of Service"; for 
Course 26, lessons of July 17 to August 14, "Jeremiah, Prophet of Re- 
buke and Judgment"; for Course 28, lessons of July 24 and September 
4, "Foreordination and Pre-existence" and "The Bible — Old Testa- 
ment"; and of general interest.) 



^From the notes of J. Reuben Clark, Jr. III. 

*Dr. Rodney Turner is associate professor of religious education, 
College of Religious Instruction, Brigham Young University. He 
earned from BYU an AB degree (1949) and an MA degree (1953), 
and from the University of Southern California an Ed.D. (1960). He 
was born in Norfolk, Virginia, and was baptized when 8 years of 
age, at the same time his mother joined the Church. He married 
Bonnie Lou Dalley, and they have six children. 



236 



THE INSTRUCTOR 



HIS TIMES AND SEASONS 



by Duane S. Crowther^ 



Author's Note; Dates used are those given by Old Testa- 
ment scholars. They do not always coincide with chrono- 
logical indications in the Book of Mormon and should be 
regarded as approximations. 

To understand Jeremiah and his writings, it is 
necessary to understand the poHtical conditions of 
his times. The prophet Jeremiah hved during a 
three-way struggle for supremacy between Assyria, 
Babylonia, and Egypt. In the midst of his ministry 
this struggle came to an end. Assyria, which had 
dominated the area for approximately three centu- 
ries, fell to a coalition of Babylonia and Media. 

Babylonia, which had been a vassal state of As- 
syria, rose to power and conquered the Mediteranean 
states, including Judah. It controlled the Near East 
for seventy years. Egypt attempted to maintain the 
balance of power which would keep Assyria from 

JEREMIAH 

falhng to Babylonia, but was defeated in the battle 
of Carchemish in 605 B.C. and was soon overrun by 
Babylonia. Jeremiah watched the continual disinte- 
gration of his government as it suffered repeated 
assaults from Egypt and then Babylonia. He held 
the formula for escape from impending devastations 
but could not win the necessary respect of the kings 
he counselled; they would not heed his message. 

Jeremiah's ministry extended from about 626 to 
586 B.C. He lived during the reign of six Jewish 
rulers. (The letter **c." is an abbreviation for circa, 
meaning "approximately.") 

Josiah: (ruled c. 640-609 B.C.) 

Brought about important reforms in Judah. 
Killed by the Egyptians at Megiddo under Pha- 
raoh Necho. 
Jehoahaz: {ruled c. 609 B.C.) 

Deposed after three months by Egyptian Pha- 
raoh, Necho. 
Jehoiakim: (ruled c. 609-598 B.C.) 

Placed on the throne by Egyptian Pharaoh Ne- 
cho. 
Persecuted Jeremiah and burned the roll of his 

prophecies. 
Paid tribute first to Egypt, then to Babylonia. 
Jehoiachin: (ruled c. 598 B.C.) 

An eight-year-old king who only ruled 3 months. 
Surrendered to Babylonia and went into cap- 
tivity. 



First major deportation of Jews to Babylon. 
Zedekiah: (ruled c. 598-587 B.C.) 

A weak king who asked for advice from Jeremiah 
but would not heed the prophet's warning. 

Jerusalem fell after a 1^-year siege. It was de- 
stroyed. 

Second major deportation of Jews to Babylon. 

Gedaliah: (ruled c. 586 B.C.) 

A governor established by Babylonia. He ruled 
two months and then was assassinated. 

During this time Babylonia rose to power. Jere- 
miah and the people of Judah were influenced by 
Babylonia's first two kings: 

Nabopolassar: (ruled c. 625-604 B.C.) 

Established the Babylonian empire by defeating 
Assyria. 

Sent his son, Nebuchadnezzar, who defeated the 
Egyptians at the Battle of Carchemish, c. 
605 B.C. 
Nebuchadnezzar: (ruled c. 604-562 B.C.) 

Took Jehoiachin and the Jews to Babylon (First 
deportation, c. 598 B.C.) 

Took Zedekiah and more Jews to Babylon (Sec- 
ond deportation, c. 586 B.C.) 

Destroyed Jerusalem, c. 586 B. C. 

Chronology of Jeremiah's Life 

Although the exact ordering of Jeremiah's life 
cannot be determined with finality, the following list 
will give a close approximation and provide a useable 
outhne for study. 

(External events which did not directly involve 
Jeremiah are indicated in italics. The pertinent chap- 
ters from the book of Jeremiah are indicated in par- 
entheses at the end of each item.) 

The reign of King Josiah 

c. 645 B.C. 1. His birth in Anathoth in the Land of Ben- 
jamin. (1) 
c. 626 B.C. 2. His call to the ministry. (1) 

3. Jeremiah's early teachings: The house of 
Israel had abandoned its God. (2, 3) 
c. 630-624 4. The Scythian Invasion: Jeremiah warned of 
B.C. approaching danger from the north. (4, 5, 6) 

c. 621 B.C. 5. Discovery of the Book of the Law. 

{II Kings 22.) 
c. 621 B.C. 6. Josiah' s reformation. Jeremiah was called 
by the Lord from Anathoth to Jerusalem to 
support the reform movement. (7) 

7. Jeremiah's preaching in support of Josiah's 
reformation. (7-11) 

8. Men in Anathoth plotted to take Jeremiah's 
life. (11) 

{Continued on page 239.) 



(For Course 6, lesson of September 4, "The Bible — A Sacred 
Record"; for Course 26, lesson of July 17 to August 14, "Jeremiah, 
Prophet of Rebuke and Judgment"; for Course 28, lesson of Septem- 
ber 4, "The Bible: Old Testament.") 



* Duane S. Crowther has taught extension classes on Old Testament 
prophets for Brigham Young University, where he had earned a Master 
of Arts degree. He has served as both stake and foreign missionary, 
and currently is president of an elders' quorum in Smithfield, Utah. 
He has written several books about prophecies and their fulfillment. 
He married Jean Decker, and they have four children. 



JUNE 1966 



237 



JEREMIAH~A PROPHET'S BURDEN {Concluded from page 23&.) 



If to such undeyiating devotion to the mind and will 
of God we but add the quality of patient endurance, 
of "unwearyingness," we have probably identified 
the essential characteristics of Jeremiah's own great- 



ness. 



A Prophet's Humanity 

But having acknowledged his prophetic excel- 
lence, we must not ignore his common humanity, 
since it is that very humanity that proves his great- 
ness as a prophet. He was a man before he was a 
prophet, and he remained a man after becoming 
such. Joseph Smith observed that "a prophet was a 
prophet only when he was acting as such."- Further, 
he objected to a visitor's implication that "a person 
to whom the Lord should see fit to reveal His will, 
must be something more than a man," by citing the 
fact that "Elias [Elijah] was a man subject to like 
passions as we are. . . ."^ {James 5:17.) 

There is, therefore, no real disproof of his great- 
ness in the fact that Jeremiah, who, knowing his 
divine appointment was from eternity, could at the 
same time (in one of six recorded laments) cry out: 

Cursed be the day wherein I was born: let not 
the day wherein my mother bare me be blessed. 

Wherefore came I forth out of the womb to see 
labour and sorrow, that my days should be con- 
sumed with shame? {Jeremiah 20:14, 18. Compare 
Job 3.) 

To be called of God is not to be freed of despair, 
loneliness, and frustration. Jeremiah had no wife to 
support and comfort him in the more than fifty 
years of his ministry. (See Jeremiah 16:2); his own 
family betrayed him (See Jeremiah 12:6); the 
priests of his native village of Anathoth and his fel- 
low "prophets" sought his Hfe. (See Jeremiah 11: 
18-23; 26:11.) His own nation of Judah — committed 
by covenant to the same Jehovah he served — re- 
jected, mocked, imprisoned, and finally, apparently, 
murdered him.^ 

The Burden of a Prophet 

How lonely he must have been! How often he 
must have hungered for the understanding, the ac- 
ceptance, the love that all men crave. And he could 
have had it! The price? To prophesy Hes; to please 
men by offending God; to grant to the dying king- 
dom of Judah what Isaiah had not granted to them, 
in his own backsliding generation, "Which say to 



2B. H. Roberts, History of the Church, Volume 5; page 265. 
mistory of the Church, Volume 2; page 302. ^ ^ , 

♦Sidney B. Sperry, The Old Testament Prophets (Sunday School 
manual, Course 26) 1966; page 152. 



238 



the seers. See not; and to the prophets, Prophesy 
not unto us right things, speak unto us smooth 
things, prophesy deceits." {Isaiah 30:10.) 

But Jeremiah — like Isaiah, Abinadi, Joseph 
Smith, and every other prophet whose message 
clashed with the prevailing modes of thought and 
action of his day — was obliged to take that road 
"less traveled by." He could not choose between 
popular approval or disapproval, truth or error, God 
or man. Nor was he allowed the luxury of even a 
modest compromise if it was to be achieved at the 
expense of his integrity as a servant of the Lord. A 
truly great prophet is not his own man. He has no 
more moral and spiritual choices to make; he has, by 
his own commitment to God, made all of them. 

The "word of the Lord" is imposed upon the 
prophet by the Lord. The prophet could not be 
faithless to it and remain a prophet in fact, even 
though he remained one in name. By the same token, 
the "word" the Lord must have his servants proclaim 
is not always of His own preference. The "word" of 
the Lord is one of glad tidings, peace, and joy; but 
another message is often imposed upon Him by the 
demands of eternal law and the hard realities of a 
world in rebelhon against their own Father. (See 
Moses 7:33.) Thus, it is the spiritual condition of 
the people that determines the tone of the "word of 
the Lord." And if the people prove faithless to that 
word (as Judah did) they are no longer in fact 
"chosen" of the Lord any more than a faithless 
prophet would still be endowed with the Holy Spirit. 

A Prophet's Sadness 

What greater sorrow could a prophet have than 
to know that his pleadings were to no avail; to be 
forever planting truth, but never harvesting the 
souls of men? 

The harvest is past, the summer is ended, and 
we are not saved. For the hurt of the daughter of 
my people am I hurt; I am black; astonishment hath 
taken hold on me. Is there no balm in Gilead; is 
there no physician there? why then is not the health 
of the daughter of my people recovered? {Jeremiah 
8:20-22.) 

Such was the burden of Jeremiah: to bear a 
rejected witness to an unlistening generation. In do- 
ing so, he joined his brethren, the prophets of more 
ancient times, who, like him, had sought for a "day 
of righteousness" and found it not. (See Doctrine 
and Covenants 45:12.) 



Library^ File Reference: JEREMIAH. 



THE INSTRUCTOR 



JEREMIAH-HIS TIMES AND SEASONS (Continued from page 2S7.) 



9. Jeremiah's complaint because the people 
did not heed him. (12) 

10. Jeremiah took a girdle to the Euphrates 
river and recovered it. (13) 

11. The fall of Assyria: 

a. Asshur (c. 614 B.C.) 

b. Nineveh (c. 612 B.C.) 

c. Harran (c. 608-606 B. C.) 

12. A famine in Judah. Jeremiah attempted to 
intercede for his people. (14, 15) 

13. Jeremiah was commanded not to marry. 
(16) 

14. Jeremiah preached about the Sabbath day 
on the temple steps. (17) 

15. Jeremiah made the marred vessel from pot- 
ter's clay. (18) 

16. A plot was made against Jeremiah's life. 
(18) 

17. Jeremiah broke an earthen bottle by the 
east gate of Jerusalem. (19) 

18. Pashur put Jeremiah in the stocks by the 
temple. (20) 

19. The death of King Josiah at Megiddo. He 
was killed by troops of Pharaoh Necho. 
(77 Kings 23.) 

The reign of King Jehoahaz (c, 609 B.C.) 

20. Jeremiah prophesied of three kings in the 
palace at Jerusalem. (22) 

21. Jehoahaz was deposed by Pharaoh Necho. 
(11 Kings 23.) 



The reign of King Jehoiakim (c. 609-598 B.C.) 

c. 609 B.C. 22. Jeremiah was tried for prophesying the fall 
of the temple. (26) 

23. Jeremiah wore a yoke in Jerusalem. (27) 

24. Jeremiah encoimtered the false priest Ha- 
naniah. (28) 

c. 605 B.C. 25. Jeremiah prophesied against foreign lands. 
(25, 46, 47, 48, 49: 1-33) 

26. The Egyptians were defeated by Babylonia 
at the Battle of Carchemish, c. 605 B.C. 

27. Jeremiah offered wine to the Rechabites. 
(35) 

28. Jeremiah dictated his book to Baruch. (36) 

29. Jeremiah prophesied to Baruch. (45) 

30. Jehoiakim cut up Jeremiah's book. (36) 

31. Jeremiah and Baruch went into hiding. (36) 

32. Jeremiah and Baruch rewrote Jeremiah's 
book. (36) 

The reign of King Jehoiachin (598 B.C.) 

c. 598 B.C. 33. Babylonia besieged Jerusalem, and Jehoia- 
chin surrendered. The first deportation of 
Jews to Babylon was made. (77 Kings 24.) 

The reign of King Zedekiah (c. 598-587 B.C.) 

c. 598 B.C. 34. Jeremiah wrote a letter to the exiles in 



Babylonia. (29) 
c. 598 B.C. 35. Jeremiah bought a field in Anathoth. 

(Concluded on page 241.) 



(32) 



PERIODS OF PROPHETIC FULFILLMENT IN ISRAEL AND JUDAH 



Almost all prophecies found in the prophetic books of 
the Old Testament concern one of four periods: before and 
during the fall of Israel to Assyria; before and following 
the fall of Judah to Babylonia; the ministry of Christ in the 
meridian of time; the last days. Understanding is in- 

A. Events Before and During the Fail of Israel to 
Assyria (primarily 800-700 B.C.) 

1. Kings of Israel: 

Jeroboam II, Zachariah, Shallum, Mena- 
hem, Pekahiah, Pekah, and Hoshea. 

2. Kings of Judah: 

Uzziah, Jotham, Ahaz, and Hezekiah. 

3. Kings of Assyria: 

Adad-nirari III, Shalmaneser IV, Assur- 
Dayan III, Tiglath-Pileser III, Shalmane- 
ser V, Sargon II, and Sennacherib. 

Prophecies primarily concern: 

1. the above kings 

2. Assyrian assaults on the Mediterranean 
states 

3. alliances with Egypt and Assyria 

4. the Syro-Ephraimite War, c. 734 B.C. 

5. the fall of northern Israel (the Galilean 
captivity) , c. 733 B.C. 

6. the siege and fall of Samaria, 722 B.C. 

7. the deportation of the remainder of Israel, 
c. 721 B.C. 

8. Sennacherib's attacks on Judah in c. 701 
and 698 B.C. 



creased when the reader can determine which of the four 
periods is the subject of the prophecy under consideration. 
Following are identifying characteristics of the first two 
of these periods. — Duane Crowther. 

B. Events Before and During the Fall of Judah, the Bab- 
ylonian Captivity, and the Jewish Return to Pales- 
tine (primarily 635-535 B.C.). 

1. the above-named kings 

Manasseh, Amon, Josiah, Jehoahaz, Jehoi- 
akim, Jehoiachin, Zedekiah, and Gedahah. 

2. Kings of Babylonia: 

Nabopolassar, Nebuchadnezzar, Evil-Me- 
rodach, Nabonidus, and Belshazzar. 

3. Kings of Persia and Media: 

Cyrus II, Cambyses, and Darius I. 

Prophecies primarily concern: 

1. the above kings 

2. the Battle of Carchemish, 605 B.C. 

3. the fall of Nineveh and Assyria, c. 612 B.C. 

4. the first surrender of Jerusalem under 
Jehoiachin, c. 598 B.C. 

5. the fall of Jerusalem under Zedekiah, c. 
588 B.C. 

6. the Babylonian captivity, c. 606-536 B.C. 

7. the fall of Babylon and the coming of 
Cyrus, c. 538 B.C. 

8. the three returns from captivity, 536 B.C., 
457 B.C., 444 B.C. 



JUNE 1 966 



239 




Today many business leaders 

seek Mormons as company representatives. 

The spiritual beliefs and faith of 

LDS men could be the key to . . . 



THAT 



SOMETHING 



by Roy W. Oscarson* 

A major insurance company executive called me 
one day and stated, "We are expanding our offices 
here and we would like to employ 10 returned Mor- 
mon missionaries." 

I replied, "Who wouldn't?" 

The LDS label on a job appHcant opens doors 
today to great opportunities in every type of organ- 
ized enterprise or institution. Why? 

Big Business Looks for Big Qualities 

Whether we prefer it or not, we live in an era of 
big industry, big business, big institutions, big 
government, and big everything. Bigness means dele- 
gation: dependence on the initiative, trustworthi- 
ness, and judgment of remote department heads, 
branch managers, and agents for the performance 
and accomplishments desired by the organization. 
One example of delegated responsibility is that vest- 
ed in the crew of a million-dollar airliner. On it de- 
pends the safety of the passengers, the craft, and the 
very success of the airline company. Multiple-store 
operators moved billions of dollars worth of goods 
through widespread outlets, relying on others to 
carry the image of the company to the customer and 
account for the goods and money. 

What do executives look for when they are select- 
ing new associates for such posts? I would place the 
qualifying traits in this order: (1) Character and 
good habits, (2) Compatability and influence with 
others, (3) Academic training, (4) Industry, (5) 
Courage and initiative, (6) Poise and personality. 
A young man with a Mormon home background who 




is living his religion will measure up to most of these 
desired traits and requirements. Let us determine 
why. 

The Miracle of Mbrmon Leadership 

The miracle of the Mormon Church lies in a 
broadly democratic procedure coupled with a posi- 
tive, built-in respect for leadership. One member may 
live and work vocationally side by side with another 
whom he considers his equal, but to whom he will 
accord deference and respect as bishop, class leader, 
or home teacher. "Do you sustain the leaders in 
your ward, your stake, your church?" we are asked. 
To this we raise our hands affirmatively. Yet, we 
do not feel dominated by these leaders who, in some 
other facet of Church activity, might be expected to 
regard us as their leader. This schooling in a free, 
democratic action without fear of domination is a 
prerequisite to the successful organization man of 
today. He must disagree without being disagreeable 
— respect his superior and subordinate in honorable 
teamwork. We have underestimated the influence of 
Church participation in developing this quality. 

Islands of Strength 

Any person today who abstains from smoking, 
drinking, and shoddy language as a matter of prin- 
ciple is an island of strength in a sea of compromise. 
While many executives may themselves indulge these 
habits, they will admire and prefer to hire those who 
are free of them. These standards are evidence of 



(For Course 18, lessons of July 31 and October 16, "Service" and 
"Loyalty"; for Course 24, lessons of July 3, August 7, and October 2, 
"Gospel Standards in Self-control," "Peculiar But Not Queer," and 
"An Eternal Perspective of Life"; to support Family Home Evening 
lessons 24 and 31; and of general interest.) 



*Koy W. Oscarson is executive vice president and member of the 
board of directors of Edison Brothers Stores, Inc. He is also presi- 
dent of the St. Louis (Missouri) Stake. President Oscarson was a 
missionary in Sweden (1928-9.) He was born in Pleasant Grove, Utah, 
where he met Vera Brown, -v^hom he married. They have three sons 
and a daughter. For the past year. Brother Oscarson (whose parents 
were Swedish-born) has been Honorary Consul for Sweden in the 
St. Louis area. 



240 



THE INSTRUCTOR 



self-control and individual courage. An executive 
from a large animal feed company boasted about the 
"clean-cut" Mormons he had hired for his com- 
pany. 

An active Latter-day Saint usually has been 
given opportunities to speak pubHcly or teach a class. 
This involvement develops poise and confidence easi- 
ly discernible to the employer. We take for granted 
the value of the 2 ^-minute talk. An associate of 
mine decided to take the Dale Carnegie course to de- 
velop his poise and self-confidence. He was already a 
successful executive, but the thing which surprised 
and excited him most was the assignment to prepare 
and give a three-minute talk before his class. 

Family life in the LDS home contributes to good 
attitudes of mutual respect, especially in larger fam- 
ilies where sharing the home chores has developed a 
give-and-take resiliency. Fortunate is that Mormon 
boy or girl who has been rolled out at the crack of 
dawn to pick strawberries or milk cows or perform 
home duties in many other ways. An introduction 
to work at a young age is the beginning of an in- 
dustrious person. People still excel in many places 
by simply out-working and out-lasting their compe- 
tition. As important as the academics are in our 
sophisticated world, I was impressed by the state- 
ment of a famous physicist, a consultant for space 
and atomic energy projects, who said that "too 
much credit has been given to the theorist and too 
little to the people who make the theory work." A 
good Mormon home teaches industry, but equally 
effective is the LDS zeal for educational attainments. 
National statistics have documented the high rank of 
academic achievement of the Mormon people. The 
faculties of our finest universities include names of 
outstanding Latter-day Saints. 



That Something Extra Is Spiritual 

Countless men and women succeed without a re- 
ligious background. Nevertheless there is that 
"something extra" which characterizes those who 
have come from a religious environment. My grati- 
tude for such a heritage can be illustrated by the 
following experience. In 1943 I was selected to be- 
come general salesmanager of my company. On the 
day I arrived at headquarters, I was a dinner guest 
of the president. During the evening I could not 
subdue the curiosity to ask a very personal question. 
"Why, if I may ask, was I chosen for this position? 
I am keenly aware that in both years of service and 
age I am the youngest of approximately twenty con- 
temporary field supervisors." For the moment the 
president took to consider his answer, I felt I had 
been quite brazen in asking such a question, and felt 
a blush come to my face. 

The president's answer was not exactly what I 
had expected, but it very well might be the key to 
why LDS men are being sought by leaders in so 
many fields. He said, "It is true that many who were 
considered for this post have seniority and greater 
technical skill, but when we were choosing someone 
we felt could properly represent this company na- 
tionally, we felt that person must have one other im- 
portant quality — that something extra — how shall I 
describe it? — yes, I would call it a spiritual concept." 

The Latter-day Saint with that "built-in" spiri- 
tual concept of life is indeed the possessor of some- 
thing extra — extra loyalty, extra initiative, extra 
industry, extra purpose in performance, extra trust- 
worthiness — these make of him a desired and much- 
sought-after employee. 



Library File Reference: MORMONS AND MORMONISM. 



JEREMIAH-HIS TIMES AND SEASONS {Concluded from page 239.) 



c. 598 B.C. 36. Jeremiah prophesied against Elam. 

(49:34-39.) 
c. 594 B.C. 37. Jeremiah sent prophecies of the fall of 

Babylon to the exiles. (50, 51) 

38. He contrasted two baskets of figs to the first 
and second deportations. (24) 

39. Jeremiah prophesied of the restoration of 
Israel. (30, 31, 33) 

c. 588 B.C. 40. Nebuchadnezzar besieged Jerusalem. 

(11 Kings 25.) 

41. Zedekiah inquired of Jeremiah. (21) 

42. The Babylonian army left Jerusalem to 
challenge the Egyptian army. (37) 

43. Zedekiah liberated the slaves. (34) 

44. Jeremiah left Jerusalem and was arrested 
and imprisoned in the house of Jonathan. 
(37) 

45. Zedekiah again inquired of Jeremiah and 
had him imprisoned in Jerusalem. (37) 

46. Jeremiah was placed in a mire-filled dun- 
geon by the temple officials. He was saved 



by an Ethiopian eimuch. (38) 
47. Zedekiah again inquired of Jeremiah. (38) 
c. 587 B.C. 48. Jerusalem fell and Zedekiah was captured. 

The second deportation of the Jews was 

made. (39, 52) 
49. JeremiaJi was shown special favor by the 

Babylonians. (39) 

The reign of Gedaliah the governor (c. 586 B.C.) 

c. 586 B.C. 50. Gedaliah was made governor. (40) 

c. 586 B.C. 51. Jeremiah was taken by mistake to Ramah, 

then released. (40) 
c. 586 B.C. 52. Gedaliah was assassinated. (41) 

53. Johanan asked counsel from Jeremiah. (42) 

54. Jeremiah was carried captive into Egypt. 
(43) 

55. Jeremiah hid a stone as a symbol of the 
fall of Egypt. (43) 

56. Jeremiah predicted the destruction of the 
Jewish remnant in Egypt. (44) 

Library File Reference: JEREMIAH. 



JUNE 1966 



241 




This old castle is in Uppsala, Sweden. It is now being 
used by the people of the country as a national archive. 

Photocopy of a 1683 Danish vital statistics record. Note 
figures in margin to indicate birth, death, marriage, etc. 




,' AC 










The Scandinavians 
Kept Good Records 



The Spirit of Elijah must have begun prompting 
the Scandinavian peoples about two hundred years 
prior to the restoration of the Gospel. Dating rough- 
ly from about 1600 forward, the Scandinavians main- 
tained many varied records pertaining to births, 
christenings, deaths, and marriages. These records 
have been generally well preserved through many 
wars and destructive acts of nature. 

Records Microfilmed 

Through its comprehensive microfihning program 
the Genealogical Society is endeavoring to obtain 
copies of all the Scandinavian records of genealogical 
value. Already many thousands of microfilm rolls 
have been gathered from Denmark, Norway, Swe- 
den, Finland, and Iceland. Generally, the older par- 
ish records, c^isus records, probate records, military 
records, deeds, guardianships, etc., in these countries 
have been filmed and are available for searching at 
the Genealogical Society library in Salt Lake City 
and in areas served by branch libraries. 

Patronymics 

The patronymic naming system that was in effect 
early in the Scandinavian countries somewhat offsets 



(For Course 20, lessons of July 24 and August 7, "Scandinavian 
Ancestral Research"; to support Family Home Evening lesson 41; 
and of general interest.) 




Mr. Jorma Keko, microfilm photographer of Stockholm, 

Sweden, likes to tell people that in 1948 he decided to turn 

over a new leaf — he has since turned over twenty million 

leaves for the Genealogical Society. 



Microfilming the binding of a book in National Archives 

of Sweden, prior to photographing each page. This volume 

is 33 inches thick and contains records of births, deaths, 

and marriages of early 1600's. 



242 



THE INSTRUCTOR 



the value of the well kept and well preserved records. 
Church members whose ancestry stems from these 
countries praise the records available, realizing that 
without excellent records patronymics would make 
research practically impossible. 

Patronymics is the system of passing the father's 
given name down to his children as a surname — i.e., 
Peter Jensen's son Anders became known as Anders 
Petersen. In spite of the problems the system intro- 
duces, there is a distinct advantage. For instance, 
once an individual is identified, his father's given 
name is known automatically. 

LDS Branch and Mission Records 

Important sources for Church members who de- 
scended from early Scandinavian converts are the 
microfilmed branch and mission records of these 
countries. These records date from 1850 forward. 
Many times these early church records are the main 
source in establishing an ancestor's place of birth 
in the old country. 



Records in Language of Origin 

It should be remembered that records from the 
Scandinavian countries are written in the language 
of the country involved. It is wise for families with 
Scandinavian pedigrees to have at least one member 
of the family learn the language so that the excellent 
record resources available can be used to the fuUest 
extent. 

The microfilming being done presently in Scan- 
dinavian countries consists primarily of "clean-up" 
filming. Because many of the most valuable genea- 
logical sources are on film already, the microfilm pro- 
gram now is involved in locating additional sources 
and picking up items that have been missed. Much 
has been done in making records available, but there 
is still a lot left to be filmed in each of the Scandina- 
vian countries. 

— This article provided by the Microfilm Division, the Re- 
search department, and the Publications department of the 
Genealogical Society. 

Library File Reference: GENEALOGY. 




The Baby 

'^AN OFFICIAL MEMBER'' 

by Sherman M, Crump* 

The official ordinance of giving a name and a 
blessing to a child in The Church of Jesus Christ of 
Latter-day Saints is a most revered event. It is a 
familiar sight to see male relatives and friends unite 
in a circle arOund a small baby and give it a name 



(For Course 2, lesson of August 7, "Babies Are Blessed by 
Elders"; for Course 4, lesson of September 11, "The Power of the 
Priesthood"; for Course 10, lesson of September 4, "Little Children"; 
for Course 14, lesson of August 14, "Two Parables on Prayer"; for 
Course 28, lesson of August 14, "Plan and Government in the Re- 
stored Church"; to support Family Home Evening lessons 20, 21, 
and 33; and of general interest.) 



and a blessing. This is traditionally a sacred and 
happy experience for a family. 

Luke recounts the naming and blessing of Jesus 
and John the Baptist as an example for all to follow. 
(See Luke 1:13, 31.) Jesus loved little children. Fre- 
quently, artists of the New Testament picture the 
Saviour surrounded by little children. We read the 
account in Mark of individuals in the multitude try- 
ing to bring young children to the Saviour so that 
He might touch them. We learn that Jesus was dis- 
pleased when His disciples rebuked those who 
brought the children. He said, 

. . . Suffer the little children to come unto me, and 
forbid them not: for of such is the kingdom of God. 
(Mark 10:14.) 

The beauty captured by the artist's conception 
of this event appears to be duplicated as family and 
friends gather around a small child to give him a 
name and a blessing. We are further told: 

And he took them up in his arms, put his hands 
upon them, and blessed them. (Mark 10:16.) 

Authority Is Necessary 

As Christ administered to the small children He 

did it with authority. The priesthood of The Church 

of Jesus Christ of Latter-day Saints can bless with 

(Concluded on following page.) 

♦Sherman M. Crump is bishop of the Butler 2nd Ward, Butler 
(Utah) stake. He was graduated from Brigham Young University in 
1954 and will receive his MA degree from the University of Utah 
this year. Bishop Cirump is vice principal at Jordan High School, 
where he was studentbody president in 1950. In 1953 and 1954 he 
was a member of the BYU basketball team which played in the 
National Invitational Tournament. He and his wife, the former 
Ardyth Roper, have five children. 



JUNE 1 966 



243 



THE BABY-AN OFFICIAL MEMBER {Concluded from preceding page.) 



the same authority, traceable back to the Saviour. 
President John Taylor has said that the priesthood 
"is the power of God delegated to intelligences in the 
heavens and to men on the earth.'" With this dele- 
gated power from God, an elder in the Church may 
be voice in blessing and naming a small baby, if so 
directed by his bishop or other designated authority. 

It is important to note that only holders of the 
Melchizedek priesthood may bless and name a baby. 
We are taught that there is only one priesthood and 
it is divided into two subdivisions with specific areas 
of assignment. The Aaronic priesthood, with the 
offices of priest, teacher, and deacon, has to do with 
the temporal matters of the Church. The Melchize- 
dek priesthood holds the right of presidency and has 
power and authority over all offices in the Church, 
the right to administer in spiritual things, and to 
give spiritual blessings. - 

The elder, to whom has been delegated the power 
of God to do spiritual work in the Church, gives the 
blessing and name. The power of the priesthood 
gives authority to the act of family members and 
friends — who all must hold the Melchizedek priest- 
hood — gathered around a small baby to give it a 
blessing. The power of the priesthood gives authen- 
ticity to the ordinance of blessing babies in a man- 
ner similar to the blessings given to little children 
by Jesus. Equally important is the knowledge that 
the blessing given to a baby by the elder is accepted 
by God. The Lord said, 

. . . Whatsoever you bind on earth, in my name 
and by my word, saith the Lord, it shall be eternally 
bound in the heavens. . . . (Doctrine and Covenants 
132:46.) 

Name Is Chosen by Parents 

Part of the elder's blessing is the giving of a name 
chosen by the baby's parents. Frequently it is said 
that the most important name in the world is our 
own name. Each of us needs a form of identification. 
The great work of genealogy moves forward because 
of systematic and standard methods of naming indi- 
viduals within family groups. It becomes the im- 
portant function of a clerk, usually under direction 
of a bishop, to record this given name properly on 
the Church records. 

We have been instructed by President Joseph 
Fielding Smith that "the most important his- 
tory in the world is the history of our Church . . ." 
and that it should be accurate. He further indicates 
the necessity of our keeping the vital statistics of all 
individuals, such as births, marriages, deaths, bless- 

''Millennial Star, Volume 9, page 321. 

^Joseph Fielding Smith, Doctrines of Salvation, Volume 3; Book- 
craft, Salt Lake City, Utah, 1956; pages 102, 105. 



244 



ings, baptisms, ordinations, and other matters that 
pertain to our welfare and that may be of benefit 
to our posterity.' 

Baby Becomes Official Member of the Church 

To insure that an accurate record is kept, the 
clerk prepares a certificate of blessing, a copy of 
which is given to the parents of the baby, signed by 
the bishop to attest to its authenticity. Then a mem- 
bership card is prepared by the clerk with the name 
of the baby, birth date, blessing date, name of the 
elder who blessed the baby, parents' names, and 
other pertinent identifying data. With the prepara- 
tion of this card, initiated by the priesthood act of 
a blessing by an elder, the baby becomes part of ^e 
official m.embership of its home jvard and part of 
the official membership of the ^urch.* 

^'Joseph Fielding Smith, Doctrines of Salvation, Volume 2, 1955, 
pages 199 and 205. 

^Children are kept on the official membership records of the 
Church, without baptism, until the age of 21. If baptism has not been 
performed by that date, the name of an unbaptized person is removed 
from membership records. 
Library File Reference : BABIES, BLESSING OF. 




Babies are blessed by elders. 

THE INSTRUCTOR 



THE BABY-AN OFFICIAL MEMBER 




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Date 



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Mother's Maiden ^ame 



Son or Daughte* Father's Name Mother's Maidei 

Bornv4/'/?yjL./^— - 1963.., at SALT-AAKjEjUTX-^^^-^—VU^'^JJ— 

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Date 



An Elder of The Church of Jesus Christ of Latter-day Saints. 



Signed _ 



Signed —L/- 





Bishop 



THE INSTRUCTOR JUNE 1966 



Compiled by Sherman T. Martin. 



Second Class Postage Paid 
at Salt Lake City, Utah 



THE SECOND CHAIR 



DAVID FREED: IT WAS HIS idea to move. 



Until two years ago, the men- 
tion of sjTuphony concerts chilled 
me, like an invitation to an after- 
noon of needlepoint or shopping 
for lace handkerchiefs. 

Perhaps this was partly caused 
through my unhappy past associa- 
tion with musical instruments. 
When I was a lad, my father one 
day brought home a secondhand 
snare drum and announced that 
he had enrolled me in a begin- 
ner's band. I loved my father 
dearly and felt obligated to go 
through with the lessons. I was a 
total failure, I recall vividly the 
day the band leader, in despair, 
asked me to pound my drumsticks 
on a soft-seated chair so as not to 
throw the rest of the band off 
rhythm. 

My wife is a symphony enthu- 
siast, and she persuaded me to ac- 
company her to a concert or two 
in the Salt Lake Tabernacle. 
From a choir seat I enjoyed watch- 
ing Eugene Ormandy encourage 
and command with his hands the 
great Philadelphia Orchestra. I 
liked witnessing the deft power in 
the fingers of renowned Spanish 
pianist, Jose Iturbi. It was a fur- 
ther delight to chat with him after 
the concert and learn that he once 
used those strong hands as a boxer. 
I admired the vigor and skill of the 
Utah Symphony conductor, Mau- 
rice Abravanel. 

Symphonic music soon began to 
stir my soul, like the springtime 
music of birds in a mountain mead- 
ow or the choir at gatherings of the 
Saints. The whispering of flutes 
and clarinets soothed a work- 



(For Course 4, lesson of September 18, 
"Working Together"; for Course 6, lesson of 
June 26, "A Latter-day Saint Is Loyal"; for 
Course 10, lesson of August 28, "He That 
Was Lost"; for Course 18, lesson of August 
21, "Brotherhood"; for Course 24, lesson of 
August 14, "Growth Has a Price"; to support 
Family Home Evening lessons 22 and 34; and 
of general interest.) 



weary heart, and the sweet strains 
of violins and violas rinsed away 
worries. The call of the trumpets 
aroused new ambitions, and the 
roll of the drums made me want 
to march toward loftier summits. 

But the music that I learned to 
like most from our symphony or- 
chestra came from the principal 
cellist.^ His was a strong but kind- 
ly face with Lincolnesque nose, 
and his auburn hair was cut rather 
short. He did not hold his instru- 
ment. He embraced it, as he would 
a favored child. Through the 
poetry of its strings he spoke with 
a quiet clarity and warmth that 
made me feel that I was listening 
to the encouragement of a loyal 
friend. 

Then came the first concert of 
the new year. The guest conduc- 
tor was Henry Mancini, and the 
music was lighter than usual, gay. 
er. We enjoyed most of it, but as 
the concert continued, we noticed 
that my favorite cellist was no 
longer sitting in the first chair. 
"I wonder why he has changed," 
I commented. 

"Look, he has been replaced by 
that dark-haired young woman," 
my wife said. "And she plays ex- 
tremely well." 

"But he still plays like a mas- 
ter," I replied. "I wonder what has 
happened. Hasn't he been in the 
first chair for years?" 

"Perhaps she has excelled him 
in recent tests," my wife said. 

We were unhappy and puzzled. 

After the concert we asked the 
conductor what had happened. 

"Yes, he is in the second chair 
for the remainder of the season," 
he began. "But this is at his own 
insistence. He is deeply involved 

^David Freed, Utah Symphony Orchestra. 




Art by Dale Kilbourn. 



in teaching and writing activities. 
He thought it would be best for 
the orchestra to share the role of 
principal cellist, and give younger 
talent a chance." 

I have admired that cellist as a 
musician. Now I esteem him as a 
man. 

Too often, too many of us hold 
long to a chair of authority or 
recognition merely because of 
pride. Self is too often exalted 
over the common good. 

That Joseph who was sold into 
Egypt has been a scriptural hero 
of mine for many years. But as I 
contemplate his story there arises 
a new respect for the Pharaoh. It 
took a man of substantial stature 
to say as he did to the 30-year-old 
Joseph: 

. . . Forasmuch as God hath 
shewed thee all this, there is none 
so discreet and wise as thou art: 

Thou shalt be over my house, 
and according unto thy word shall 
all my people he ruled. . . . (Gene- 
sis 41:39-4:0.) 

Egypt prospered under Joseph. 
Egypt also flourished because of 
the Pharaoh's bigness. Similarly, 
our symphony orchestra continues 
to win national and international 
acclaim because of people like my 
favorite cellist, who now sits in 
the second chair. 

— Wendell J. Ashton. 

Library File Reference: GREATNESS.